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khlak I Hindi; (/]•, Indian Ethics. 



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('n2> 



IKHWANU-S-SAFA; 



BROTHERS OF PURITY. 



TEANSLATED FEOM THE HINDUSTANI 

OP 

MAULAVl IKRAM 'ALI, 

BY 

JOHN PLAITS, ESQ. 

nfSPECTOE OP PUBLIC INSTBUCTION IN THE N. CIECLE, CENTEAL 
PEOYINCES, INDIA, 



CARRIED THROUGH THE PRESS 

BY 

EDWARD B. EASTWICK, C.B., M.P., 

FELLOW OF THE ROYAL SOCIETY, 

ETC., ETC., ETC. 



LONDON: 

Wm. H. ALLEN & CO., 13, WATERLOO PLACE, S.W. 

1869. 






376 5 /3/f 



Lewis and Son, Printers, Swan Buildings, Moorgate Street. 



TRANSLATOR'S PREFACE. 



The Ikliwanu-s-safa, or "Brothers of Pure Friend- 
ship," {literally, Brothers of Purity) is the title of 
fifty-one Arabic treatises of some considerable anti- 
quity, the joint production of several authors (some 
say five, some ten) who lived and worked together in 
the closest intimacy and harmony, — whence the title 
of the work. One of these works alone — that treat- 
ing of the contest between man and the animal 
creation, on the subject of the former's claim to 
supremacy — has, I believe, been translated into Urdu, 
under the title given to the collected fifty-one 
treatises in the Arabic. And yet some of the 
remaining treatises well merit translation. 

The Urdu Ikhwanu-s-safa has for some years held 
the honoured position of a " test-book for the first 
Civil and for the Military Interpreter's Examination, 



iv translator's preface. 



and for the Examination for a Certificate of High 
Proficiency in Urdu." It was, therefore, judged that 
a careful translation of it into English would prove of 
the highest utility to students. 

In undertaking this translation, I have steadily 
endeavoured to keep two objects in view : 1st. To 
facilitate the study of the original ; 2nd. To produce 
a work which might be perused and appreciated by 
such readers as possess no knowledge of Urdu, for 
the interest of the story itself. The text of the Urdii 
Translator has therefore been rendered throughout as 
closely as is consistent with intelligibility, and due 
regard to the idiom of the English tongue. 

As an additional aid to accuracy, I have in the 
course of translating compared the Urdu with the 
original Arabic, page by page, throughout. This has 
not only afforded me a clear insight into the real 
meaning of many a doubtful passage, but it has 
enabled me to detect many important errors in the 
Urdu translation — errors which disfigure the work to 
a degree that makes it extremely desirable that it 
should be subjected to careful revision and correction. 

The truth is, that Maulavi Ikram 'AH's knowledge 



translator's preface. 



in general, and his knowledge of Arabic in particular, 
were so meagre as to disqualify him completely for 
the work he had the hardiness to undertake. And it 
is on this account that so much nonsense, and so 
many absurdities appear in his translation. I feel it 
due to myself to say that I am not judging his work 
as though it were a literal translation ; but as pro- 
fessing " to give the substance of the original." Now, 
so far is he from accomplishing this, that he repeatedly, 
through his ignorance of Arabic, either turns good 
sense into nonsense, or alters the meaning of the Arabic 
into something quite opposed to it, or embellishes it 
with something quite irrelevant to the matter in hand. 
And in those parts of the work which touch on 
Natural History, he has done all in his power to 
bring into utter contempt the whole mass of scientific 
knowledge in the possession of the Mohammedan 
people. These are not mere assertions on my part. 
Any competent judge can satisfy himself by a com- 
parison of the Urdu work with the original ; and the 
reader will find numerous instances pointed out by 
me in the notes to my Translation. 

Regarding the work, however, simply as an Urdu 



vi translator's preface. 



composition, it stands deservedly high, though, in my 
opinion, far below the Bagh-o-Bahdr. The style is 
stiff and laboured, and there is a lack of connection 
between the sentences which destroys their symmetry, 
and often makes it difficult for the reader to discover 
where one ends and another begins. This, however, 
I feel disposed to attribute to the defects mentioned 
in the preceding paragraph ; for it is not to be per- 
ceived in his Preface. 

The English translation is based on the text edited 
by Major Nassau^ Lees, — in some respects the best 
text there is ; but still not such as to reflect credit on 
the editor. It contains numerous errors, chiefly typo- 
graphical, which, by a careful examination of the proof- 
sheets, might easily have been avoided. Some, how- 
ever, are errors in the placing of the diacritical points ; 
and these are calculated to do serious harm to any 
student who reads the work with an ordinary Indian 
Munshi. A really good text (with the many gross errors 
of the Urdu Translator rectified) is a desideratum. 



PREFACE. 



PuAiSE beyond measure is due to that self-existent^ 
Being, who conferred various forms on all created 
bodies, notwithstanding the singleness of the (com- 
posing) matter, and who, organizing the human 
species,^ bestowed distinct powers on each individual. 
Infinite praise is meet and proper for that Creator 
who, having brought the human race into (the world 
of) existence from the caverns of chaos f bestowed on 
it pre-eminence over all created things ; and, having 
adorned human nature with the gift of speech, clothed 
it with the robe of knowledge. What ability is there 
in weak-framed man to express becoming gratefulness 

' Wdjihti-l-t(mjud = that of wliich the existence is necessary. 

^ The terms ^'jhis'^ and ^^fasV hare their logical signification here; 
the former meaning genus, and the latter differentia or characteristic. 
The passage, rendered literally, would therefore be, " Who constituted the 
human essence (or substance) by joining the characteristic to the genus." 

^ Literally, — From the cellars (or chambers) of non- existence. 



Vm PREFACE. 

for His mercies ? and what virtue in my crazy reed to 
bring me successful through such an attempt ? 

Verses. 

How then can I His praises due express 
When Prophets' tongues to sing the same are weak ? 

The band of holy sages here confess — 
" We know Thee not," — His nature though they seek. 

Whence then may I, mere creature,^ find access 
To knowledge fit His glorious name to speak ? 

To mortal man is power given to bless 
In compass full a nature so unique ? 

Blessings unlimited are the due of the Prince of 
the Apostles, the last of the prophets, Mohammad 
Mustafa, who extricated those who had gone astray, 
from the waste of error, and guided them into the 
right path. Through him it was that we obtained, 
according to the sacred text, — "Ye are the best of 
peoples,'' pre-eminence over all other nations. 

Veeses. 
Mohammad, of created things the lord ; 

The leader he of man and Jinn ; 
His, at the Grand Assize, the saving word 

That heav'nly mercy seeks for sin. 

^ MmnTcin = Imhdnu-l-wujud^ is the exact opposite of Wdjibu-l-toujud, 
and signifies that of which the existence is contingent. It is equivalent to 
makhlUJc, 



PREFACE. IX 

And blessings and peace on his family, and com- 
panions, by whose instrumentality the true faith was 
consolidated, and who wer€ our guides into the path 
of salvation. 

And now this utterly sinful being, Ikram 'AH pro- 
ceeds to speak as follows (of the origin of this work) : 
— When, in accordance with a gracious hint from that 
illustrious gentleman, of exalted dignity and power, 
the greatest philosopher of the age, the eleventh spirit^ 
as to wisdom, the beneficent lord, Mr. Abraham 
Lockett — may his good fortune continue — and in com- 
pliance with the request of my honoured brother, and 
instructor Maulavi Turab 'Ali — may his shadow last 
long — I came to Calcutta, and, under the guidance of 
fortune, after obtaining the honour of an interview, 
became the object of kind attention and favour, the 
aforesaid gentleman, inasmuch as he was disposed to 

1 The word ^ahl is here used in the sense of shnple essence, ov jpure in- 
telligence. Certain Mohammedan doctors hold the folloTving theory on the 
creation. Grod, they say, created a single intelligence, possessed of a two- 
fold existence — the one necessary the other contingent. This intelligence 
created a second intelligence like liimself, and the highest of the nine 
heavens ; i.e., the ^arsh or Empyrean. This second intelligence created a 
thu'd, and the second of the nine heavens, and so on, till the tenth in- 
telligence — the last that was created — and the ninth, heaven (by which 
these doctors mean fkefarsh or the earth) were created. M. Ikram 'Ali 
— may his shade never blush — adds an eleventh to tlie number of intelli- 
gences, in the person of Mr, Abraliam Lockett ! 



X PREFACE. 

take me entirely under his fostering protection, had 
me enrolled among the servants of the Honourable 
East India Company, and appointed me to a post 
under himself. 

After a few days, with the concurrence of His 
Honour, the noble, the cream of the learned of the 
age, the head of the roll of wise men, the exalted in 
power, Captain John William Taylor, Professor of 
Urdu — may his good fortune endure ! — he requested 
me to translate the Ikhwdnu-s-safa (a work which 
treats of the contest between man and the beast 
creation) into Urdu, " but," said he, " into very plain 
and simple language, so that there may be no obscure 
words in it. Omit, moreover, the scientific terms 
and the religious discourses, as these are not devoid 
of difficulty.^ The substance alone of the question at 
issue is required." In accordance with this request, 
the writer has rendered but the pith of the subject- 
matter into the Urdu tongue. He has struck out the 
religious discourses, and many of the scientific 
phrases which had no relation to the contest ; but he 
has retained a few discourses and geometrical and 

' The word talcalluf \iQve properly means, ^Hhe being laboured ;^^ but 
"difficulty" conveys the idea very closely. 



PREFACE. XI 

other terms, which bore directly upon the original 
subject. 

Of a truth, if regard be paid to the execution, and 
the ornate and polished style, of this treatise, (it will 
be perceived) that each discourse is a mine of 
elegance and perspicuity, and each sentence a store- 
house of eloquence. And, although the common 
herd gather no more from its apparent wording than 
the mere burden of the contest, yet the learned per- 
ceivers of the recondite, by comprehending the real 
import, find pleasure in (the consideration of) many 
nice questions, and matters of speculative theology. 

The authors of this work were ten men (Abu 
Salman, Abu'l-hasan, Abu Ahmad and others) who 
lived together in Basra, ^ and spent their lives in un- 
interrupted research into science and religion ; in- 
somuch that they composed fifty-one treatises. In 
these, numerous rare and wonderful sciences are 
discussed, and the present treatise, on the contest 
between man and the beasts, is one of them. 

In this work arguments h priori and a posteriori 
are exhibited on both sides with much skill, and, in 

' Vulgarly called Bussorah. 



XU PREFACE. 

the end, after much hot debate, man is pronounced 
triumphant. 

Further, their object in this disputation is merely 
to display the superior virtues of the human race ; 
hence it is that they write at the close of the work : 
" That the properties whereby man reigns ascendant 
over the brute creation, are varied knowledge and 
perceptions of the Divine nature, which we have 
described in fifty-one works; and the aim in this 
treatise has been to illustrate by the tongues of 
animals, the realities of knowledge and true per- 
ceptions of the Divine Being, in order that, by 
observing these, the thoughtless and negligent might 
entertain the desire to acquire perfection." 

The translation of this work was prepared during 
the government of that essence of exalted nobility, 
that paragon of mighty princes, the Hatim^ of the 
age, the Plato of the time, the chief of chiefs, the 
hero of heroes. His Excellency the Governor- General, 
Lord Minto — may his good fortune be perpetuated ! 
— which was in the year 1225 of the Flight, and 
1810 of the Christian era. 

^ Hdtim was the chief of an Arab tribe named Tdi. His liberality has 
passed into a proverb. 



CHAPTER I. 

ON THE FIRST APPEARANCE OF THE HUMAN EACE — ITS STEUGGLE 

WITH THE ANIMAL CEEATION THE COMING OF THE ANIMALS 

INTO THE PEESENCE OF THE KINO OF THE JINN, BEWARASB THE 

WISE, TO TMPLOEE EELIEF THIS SAGE's SUMMONING MEN BEFOEE 

HIM. 

The circumstances attending the first appearance of 
the sons of Adam are thus narrated: — While they 
were few in number, they ever fled through fear of 
the animals and hid themselves in caves ; and through 
dread and terror of rapacious beasts, they used to 
take refuge in hills and mountains. They had not 
even so much confidence as would admit of three or 
four men combining to till the soil and eat of the 
produce ; not to speak of their weaving cloth to 
clothe their bodies. In short, they ate whatever they 
could find in the way of various fruits, and herbs, and 
plants of the forest ; and veiled their bodies with the 
leaves of trees. In winter they took up their abode 
in warm, and in summer in cold countries. 

When this state of things had continued for a short 
period, and their offspring had multiplied, then the 
fear of beasts, noxious and innoxious, which had 
lodged in each mind, was completely dissipated, and 

1 



IKHWANU-S-SAFAl. 



thereupon they peopled many forts, cities, towns, and 
villages, and dwelt in peace. They got together 
implements of agriculture, and each occupied himself 
with his special task ; and they took the animals in 
traps, and began using them for riding, bearing 
burdens, ploughing and tilling. The elephant, the 
horse, the camel, the ass, and many other animals 
that used to roam at large ^ in the wilds and forests, 
grazing without let or hindrance wherever they found 
attractive pasture — the shoulders of these were excori- 
ated through incessant labour,^ and their backs galled. 
How much soever they might shriek and cry out, his 
lordship-man was little likely to heed. Many wild 
animals fled, through fear of captm^e, to remote wilds. 
The birds, too, left their roosts and flew^ away, taking 
their young with them. Each individual man fancied 
that all the animals were his slaves, and so, ever con- 
structing traps and snares, they, one and all, pursued 
them with every conceivable artifice and stratagem. 



' Literally, — Like a camel without its nose-string. 

2 Literally, — Labour of day and night. 

^ The only meanings assigned to uranchhu in Shakespear's Dictionary, 
are "trick," "device," "fraud"— none of which will apply here, but the 
word is right rendered by Forbes.' 

The word chhu, affixed to uran (the substantive from wna, to fly) adds 
the idea of instantaneousness to that oi flight. Chhu is an onomatopetic 
word, resembling the breathing at the close of the incantations of Hindi! 
jugglers ; and at the close of the texts of the Koran, which Musalmans 
repeat to remove the evil influence of the Jinn, &c. It seems to be the 
equivalent of the English word " presto," used by those who show leger- 
demain. 



IKHWANU-S-SAFA. 6 

Such seizure and retention continued for a long 
space of time, even until God (may He be exalted) 
sent the last of the prophets, Mohammad Mustafa 
(May God bless and save him and his family) for the 
guidance of mankind. This true prophet directed 
wanderers into the path ordained of God. Some of 
the Genii, too, secured the blessing of faith and the 
glory of Islam, 

When an age passed away thus,^ too, and the 
Genius Bewarasb the wise, whose title was * King of 
heroes,' became the monarch of the race of the Genii 
(so just a king was he, that in his reign the tiger and 
the goat used to drink at the same water's edge, and 
little possibiHty was there of any thu^, thief, knave, or 
pilferer abiding in his dominions). The island of 
Bala Saghun,^ situated near the equator, was the royal 
abode of this just monarch. It chanced that a ship 
full of men, distressed by contrary winds, put in at 
that island. All the merchants and men of science on 
board landed, and began roaming about the country. 
What do they behold, but a scene of marvellous 
beauty ! Every tree was covered with fruits or 
flowers of various kinds ; streams were flowing in all 



* This might also be rendered, " When an age subsequent to this passed 
away." But the Arabic version clearly shows the rendering to be as I have 
given it ; uspar implying the state of affairs after Mohammad's appearance 
in the world. 

^ It seems impossible to fix this island. The name would appear to be 
a corruption of the Hindi words hhald shugun. 



4 IKHWANU-S-SAFA. 

directions; animals, grown fat on excellent pasture, 
were skipping and gambolling among themselves. 
Perceiving the climate to be so very delightful, and 
the soil so extremely fertile, no one felt it in his heart 
to return. So, in fine, they gradually erected houses, 
and took up their abode in that island ; and, capturing 
the animals in traps, engaged as before in their avoca- 
tions. When the wild animals saw no prospect of 
better days here, too, they fled to the deserts. The 
men, in truth, entertained the notion that these were 
all their slaves, and so they prepared various kinds of 
snares, and became intent on capturing them as 
heretofore. 

When the animals were assured of this mischievous 
idea of theirs, they assembled their chiefs, presented 
themselves in the hall of justice, and gave a minute 
account to Bewarasb the wise, of all the wrong they 
had suffered at the hands of men. When the 
monarch heard from the animals all the circumstances 
of their case, he instantly exclaimed, "Haste! Let 
messengers be sent without delay, to bring the men 
to our presence." In accordance with this order, 
seventy of the men, inhabitants of different cities,^ 
who were possessed of rare eloquence, were instantly 
in attendance. An excellent building was assigned 
them as a residence, and, after a day or two, when 
the fatigue of the journey had worn off, the 

1 Countries would be the correct word, in accordance with the Arabic. 



IKHWANU-S-SAFA. 5 

king commanded that they should be brought before 
him. 

When they beheld the monarch on the throne, they 
invoked blessings on him, and saluted him, and made 
obeisance, and then stood in order, each according to 
his degree. 

This monarch was just and equitable to the utmost 
degree. In valour and generosity he surpassed all 
his compeers and congeners. The lowly and 
wretched of the world sought refuge here and found 
sustenance. Throughout his dominions no powerful 
tyrant could oppress any subject, however humble. 
All such things as are prohibited by Divine ordinance 
had disappeared during his reign. Nought save the 
approbation and satisfaction of God was the cherished 
concern of his soul. He inquired of them with much 
courtesy, "why have you entered our kingdom? 
There has never been any communication even 
between you and us ; what motive so strong, then, has 
drawn you hither ? " One among them who had seen 
the world,^ and was eloquent of speech, saluted the 
king and spake, saying, "Having heard of your 
Majesty's justice and equity, we have sought your 
Court; and since no one has hitherto returned dis- 
_aj )pointed from the royal threshold, we entertain the 

^ The Persians saj J aMn-dida hisi/ar goyad durogh; " One who has seen 
the world tells many lies." Tliis spokesman of the men begins his speech 
with a palpable lie. 



IKHWANU-S-SAFA. 



hope that your Majesty will do us justice." The king 
asked : — " What is your object?" He replied, " Oh, 
just king ! these animals are our slaves. Some of 
them have fled from us, and some, although perforce, 
are our dependants; but they one and all deny our 
right to them as our property." The monarch 
inquired, "Have you any proofs to support this 
claim ? for claims without evidence in support are not 
admitted ^ in a Court of Justice." He replied, " Oh 
king! there are numerous proofs, rational and tradi- 
tional, to establish this title." The monarch requested 
him to state them, and thereupon one of the men, a 
descendant of the noble 'Abbas (May God show him 
favour) ascended a rostrum, and delivered the following 
discourse, with much eloquence : — 

"Praise is the due of that true God who 
replenished the earth with all things needful for the 
sustenance of his creatures, and stored it bounteously, 
and created various animals for the use of weak- 
framed man ! Blessed is the condition of those who 
prepare for the life to come in a manner pleasing to 
Him ! What shall we say to those who disobey and 
iniquitously turn away from Him?" "Blessings 
without limit are the right of the true prophet, 
["senF' after all the other p rophets, to guide H jj 
[Moh ammad Mustafa, whom God (may He be e x ^ 
creatures aright, and whom He appomiea lord 6ver 

• Literally, — "Are not heard." 



IKHWANU-S-SAFA. 7 

all ! He alone is King of all the Genii and of men, 
and he is the stay of all at the last day." 

" And blessing and peace be on his holy family, by 
whose means religion and the State were regulated, 
and the true faith propagated." 

"In fine, in all seasons, praised be that incom- 
parable Architect, who from a drop of water ^ brought 
Adam into being, and of His omnipotence made him 
to have offspring ; and, forming Eve of him, peopled 
the earth with thousands of human beings, on whom 
he conferred pre-eminence over all created things, and 
dominion over land and sea, and whom he fed with 
various pure meats, as He himself has declared in the 
Koran in words to this effect : — " All the animals have 
been created for you, avail yourself of their benefits, 
and eat them, and make warm garments of their skin 
and hair. Send them forth to graze in the morning, 
and bring them home again in the evening.^ They 
are an ornament to you." And in another place He 
declares thus, " On the land ride on camels, and on 
the waters go in ships ;"^ and in one place His 
command is, " The horse, the mule, the ass have been 

^ The Hindu translator lias blundered here. ' Adam was not created of a 
" drop of water," as ereiy Musalman knows. The original work has as 
follows: — "Praise be to God who created manldnd of water, and made 
them to have offspring .... and who formed of him {i. e. of Adam) his 
wife, &c." The passage is taken from the Koran. 

2 Al Koran; Chap. xvi. (The Bee) verses 5 and 6. 

3 Al Koran; Chap, xxiii. (The Believers) verse 22 ; and Chap. xl. verse 
80. The translation of the Arabic is, "And on them and on ships are ye 
borne." 



8 IKHWANU-S-SAFA. 

created in order that you may ride on them ;"^ and in 
another place, He speaks as follows : — " Ride on the 
backs of these, and bear in mind the blessings of your 
God."^ Many texts besides these, bearing on this 
case, have been revealed in the Koran ; and from the 
Law^ and the Evangel* too, it is gathered that the 
animals have been made for our use. From this point 
of view, we are their masters and they are our slaves." 

Then the monarch turned towards the animals and 
said, " This man has brought forward texts from the 
Koran to establish his claim, answer him therefore as 
yoii best think fit." 

On hearing this, the mule, with the tongue^ of its 
case, gave utterance to the following discourse : — 

"Praised be that one God, the holy, the most 
ancient, the self sufficient, who existed before the 
creation of the world. Eternal and Incomprehensible, 
and by the simple command ' Be,' brought forth from 
His secret store all existing things ;-~who formed the 
heavens of water and fire, and raised them on high ; 
and, creating the off'spring of Adam from a drop of 

1 Al Koran ; Chap. xvi. (The Bee) verse 8. 

2 Al Koran; Chap, xliii. (The Ornaments) verse 12. 

^ The Law as revealed to Moses, and uncorrupted by the Jews. 

'' By the word Evangel, we are not to understand the Grospels as now 
existing. These the MusHms hold to have been so much altered, as to 
contain very little of the Injil, or true Word of Grod. 

^ Zabdn-i-trdl signifies the tongue of the case^ and answers to the English 
expression, " Its condition spoke for it, or told its tale." It is opposed to 
zabdn-i-makal. The phrase, however, does not apply here, and there is 
nothing like it in the Arabic. There it says simply that the animal spoke , 



IKHWANU-S-SAFA. 9 

water, sent them in succession into the world, to 
people and improve, not to ruin it ; and to protect (as 
it behoves them to do) the animals, and benefit by 
them, not to oppress and ill-use them." It proceeded 
as follows : — " Oh, king ! the texts which this man 
has quoted do not give us to understand that we are 
their slaves, and they our owners; for they do but 
mention the blessings which God (may He be exalted) 
has bestowed on them, as is indicated by a text to the 
following effect : — " God (may He be exalted) has 
made the animals subject to you, as He has made the 
sun and the moon, the winds and the clouds subject 
to you."^ This does not show that these are our 
masters and we their slaves, but rather that God (may 
He be exalted) after creating all things in heaven and 
earth, made one kind dependent on another, to the 
end that they might derive mutual benefit, and ward 
off harm from one another. Hence, in God's making 
us subject to them, the simple motive is that we 
should be to them the source of benefit and protection 
from harm, and not as they suppose, and deceitfully 
and slanderously assert, that they are the lords and we 
the slaves. Prior to the creation of man, we and our 
progenitors dwelt unmolested on the face of the earth, 
grazing and wandering whither we pleased, and each 
occupied in seeking the means of support. In short, 

* This is not a single passage in tlie Koran, but is made up of bits of 
verses from several chapters. 



10 IKHWANU-S-SAFA. 

we lived together in peace and harmony, in mountains, 
and forests, and plains, and nourished our young; 
and, thankful for that which God had ordained for us, 
we passed our days in praise of Him. We acknow- 
ledged none but Him. We lived in our homes in 
peace, without interference from anyone." 

" When a period passed away thus, God (may He 
be exalted) formed Adam of clay, and constituted him 
His vicegerent on the earth. When his offspring 
multiplied, they began to roam over the forests and 
plains, and then indeed was the hand of oppression 
laid heavily on us unfortunates ! They took the 
horse, the ass, the mule, the ox, and the camel, and 
pressed them into their service, and with the strong 
arm of tyranny caused such calamities to befal us as 
even our ancestors had never witnessed. What could 
we do ? Seeing no prospect of relief, we fled to the 
forests and deserts. Even then their lordships ceased 
not in the least to persecute us. Many and various 
were the devices with which, armed with snares arid 
nets, they took up our pursuit. If a few wearied and 
feeble ones happened to fall into their clutches — Oh, 
ask me not concerning their case ! — they used to bring 
them back bound and fettered, and to inflict unspeak- 
able torments on them." 

" Over and above all this, to slaughter, to skin, to 
break the bones, to extract the sinews, to rip open the 
bowels, to pluck the feathers, to spit, to roast, to grill 



IKHWANU-S-SAFA. 11 

and eat — such are their deeds! And with all this 
they are not content, but maintain that they are our 
masters, and we their slaves ; and that those of us 
who have fled from them are delinquents. Such 
claim is based on no proof or voucher, but is out-and- 
out injustice and oppression." 



CHAPTER II. 

DESCEIPTIVE OF THE CLOSE ATTENTION OF THE KING OF THE GENII 
TO THE POINT AT ISSUE BETWEEN THE MEN AND THE ANIMALS, 
WITH THE VIEW OF AREIVING AT A DECISION. 

When the monarch heard these accounts of the 
annuals, he became instantly absorbed in the settle- 
ment of this dispute, and commanded the attendance 
of the judges, the law officers, and all the chiefs and 
the nobles of the Genii. Forthwith, in obedience to 
call, they all presented themselves in the royal Court. 
He then addressed the men thus: — "The animals 
have clearly and fully laid before us the tale and 
plaint of your tyranny, what have you now to urge in 
answer thereto?"' 

One of the men thereupon saluted the king, and 
spake as follows : — " Oh, refuge of the world ! these 
are all our slaves, and we are their masters. It 
behoves us then to exercise over them authority 
befitting masters; and to work them as we will. 
Such of them as have willingly bowed to om^ yoke, 
have found favour with God, and such as have 
rebelled against us, have, so to speak, rebelled against 
God." 



IKHWANU-S-SAFA. 13 

The king observed: — "An unsubstantial claim is 
inadmissible in a Court of Law;^ produce some 
warrant and some proof beside/' 

He replied, saying : — " There are many rational 
and traditional arguments which establish our claim." 

The king inquired what these arguments were, and 
thereupon the speaker began as follows : — " Behold 
the chasteness with which God (may He be magnified) 
has fashioned us ! He has bestowed on us suitable 
limbs, each well adapted to our need, a body sym- 
metrical; a stature erect; reason and knowledge," 
whereby we may discriminate between good and bad ; 
nay more, we may discover and make known the 
affairs of the whole celestial sphere 1 In whom, 
besides ourselves, are these excellent qualities to be 
found ? Hence it is evident that we are the masters, 
and these the slaves." 

The king then said to the animals, "Now, what 
answer do you make to this ? " 

They replied : — " These arguments do not establish 
their claim." 



* Literally y — " A claim without evidence is not listened to in a Court of 
Law." 

^ The sentence beginning with the words, " reason and knowledge," and 
ending with the word *' sphere," is not to be found in the Arabic at all ! 
After had sidlia the Urdu should have run thus :—jaudat-i-haioass durusti- 
i'tamiz tezz-i-iah^zyat ghalaha-i'' ahl-ye Tchubiyan Tiamdre siwa, Sfc. A few 
pages further on, the reader will find that it is this very point of jaudai-i- 
hawdss that the animals take up ; and Ikram 'Ali had made no mention of 
it before ! 



14 IKHWANU-S-SAFA. 

The monarch remarked : — " Are you not aware that 
<^#^erectness in sitting and rising is a part of the character 
of kings, and that an ill-shaped and bent form be- 
tokens servitude?" One of them made answer thus : 
— " May God prosper your Majesty in all good, and 
preserve you from the misfortunes of the world ! 
Our humble statement is that the Creator did not 
make men of their peculiar form and figure, with the 
view that they should be considered our lords; nor 
did He give us our peculiar forms and ways with the 
view to our being their slaves. He is All-wise. 
Every act of His is pregnant with wisdom. He 
bestowed on every kind the form which he perceived 
to be best adapted to it." 



CHAPTER 111. 

ON THE DIFFERENCE OF FOKM AND FIGUEE IN MEN AND ANIMALS. 

" This difference is thus accounted for. When man 
was made by God, he was stark naked — there was 
absolutely nothing on his body to protect him from 
heat and cold. He used to eat of the fruits of the 
forest, and cover his body with the leaves of trees ; and 
so He made his figure erect and tall, that he might 
pluck the fruits of trees, and eat without trouble ; and 
pluck the leaves, and apply them to his use. Now, 
our food is grass, and so He made our figures bent, 
that we might feed well, and suffer no trouble of any 
kind." 

The king asked ;- — " And what do you say to this 
declaration of God's, to wit, * We have made man in 
the most perfect symmetry ? '" ^ The animal answered 
saying, " Asylum of the world ! in addition to the 
obvious sense of our Lord's word, there are many 
interpretations which none but the wise comprehend. 

* Al Koran; chap. xcv. (The Fig) verse 4 : " Verily we created man of 
a most excellent fabric." The commentators, says Sale, generally expound 
this passage, We created man of comely proportions of body, and great 
perfection of mind. 



16 IKHWANU-S-SAFA. 

Let the learned be asked for the exposition of this 
(passage)." And so a learned doctor, in accordance 
with the king's command, explained the purport of 
this text in the following manner : — " The day on 
which God (may He be exalted) formed Adam, was 
an auspicious one. The stars, each in its lofty man- 
sion, were shining forth brightly, and were most 
favourably disposed for the elementary principles to 
receive the forms impressed; hence the form came 
forth comely, the statue erect, and the limbs perfect.^ 
But the words rendered "in the most perfect 
symmetry," are shown by the following text to be 
capable of another interpretation : — " God (may He 
be exalted) made man of moderate proportions,"^ 
neither very tall nor very short. The monarch 
observed that "such comely proportion and suitable- 
ness of the members, sufficed to prove superior 
excellence." The animals urged, " Such is our case, 
too. The Most High God has bestowed on us, too, 
limbs, each in proportion, and adapted to their use. 
As regards this excellence, we and they are on a par." 

* Here the following words should be inserted, to agree with the Arabic 
version : — SddsJiah ne Tcaha to yih unTce fazUat aur Jcardmat atir iftildidr 
Ice luje Jcdfi hai — Is par hakim Jinnl ne Tcahd leTcin^ Sfc. 

^ Al Koran ; chap. Ixxxii. (The Cleaving) verses 7 and 8. " O, man ! 
what hath seduced thee against thy gracious Lord, who hath created thee, 
and put thee together, and rigMly disposed thee ? In tohat form Se 
pleased hath Ke fashioned thee.^'—SaWs Translation. It will be observed 
that the Urdu translator omits the translation of the last six words of the 
Arabic. 



IKHWANU-S-SAFA. 17 

The men replied, '' Where is the proportionahty of 
the members in your case? Yours are most for- 
bidding forms, disproportioned heights, ill-shaped and 
awkward legs. For among you is the camel, which 
has great height, a long neck, and a short tail; and 
the elephant, with a body of immense height, and 
bulk, and weight, two long tusks projecting beyond 
the mouth, large broad ears, and little bits of eyes ; 
and the ox and buffalo, with long tails, thick horns, 
and no teeth in the upper jaw ; and the fat-tailed 
ram, with heavy horns and fat buttocks. And there 
is the he-goat, which has a long beard, and is wanting 
in buttocks ; and the hare, which has but little height 
and long ears. Similarly, there are many carnivorous 
and herbivorous beasts, and many bii'ds, whose height 
and build are out of proportion, one member bearing 
no proportion to another." 

On the instant of hearinoj this, one of the animals 
exclaimed, ''Alas!^ that you s hould think so-lrgMy ^^ / 
"^ God's handiwork ! We are His creatures, and ' "^^ 

from Him proceed the comeliness and perfection of 
our members. To vilify us is, in reality, to vilify 
Him. Do vou not know that God of His wisdom 



' Here again M, Ikram 'AH has given his imagination full play. The 
whole of the passage, from "Alas" to "our members," is pure inrention ! 
The Arabic has, " Far is tliis from the truth ! The most beautiful parts 
of our foinns have escaped thee, and the justest proportions of them are 
hidden from thee. Dost thou not know, that when thou vilifiest the 
creature, thou in reality vilifiest the Creator ? " &c. 

2 



18 IKHWANU-S-SAFA. 

created everything for some special reason ? None 
save the learned and Himself can comprehend His 
secret purpose/' 

The same man hereupon observed, " If you are the 
sage of the animals, perhaps you will inform us what 
the advantage is in making the camel's neck long." 

The animal replied, saying: — "The reason is, 
because his legs were long. If his neck were short, 
it w^ould be difficult for him to graze ; so his neck has 
been formed long, that he may feed with advantage. 
Again, with the power of that same neck he rises up 
from the ground, and can apply his lips to, and 
scratch, any part of his body. In the same way, the 
elephant's trunk is long, to supply the place of a neck; 
and his ears are large, to enable him to drive away 
flies and mosquitoes, so that none may enter his eyes 
and mouth ; for this, by reason of his tusks, remains 
ever open ; and his tusks are long, to the end that he 
may defend himself from harm from rapacious beasts. 
So the hare's ears are made long, for the reason that, 
having a delicate body and a thin skin, she may cover 
herself with them in winter, and spread them out as a 
bed in summer. In short, God (may He be exalted) 
has bestowed on every animal such limbs as He saw 
fit. On this point, speaking by the mouth of the 
prophet Moses, He declares " It was our Lord who 
bestowed on everything its form, and then guided it 
aright."^ The purport of which is, that He gave to 

* Al Koran; chap. xx. (T. H.) verse 52. 



IKHWANU-S-SAFA. 19 

each creature the form which he saw best adapted to 
it, and then guided it into the right path. As to that 
which you consider beauty, and pride yourselves upon, 
and which you, in your arrogance, believe proves you 
our lords, and us your slaves, — it is erroneous. 
Beauty with each species is that which is admired 
among its own kind, and by reason of which its 
members become drawn one to another. This is the 
reason of the propagation of the species. For the fair 
form of one species is not admired in another. Each 
animal sets his heart on the female of his own kind, 
and does not covet the female of another, even if she 
be more beautiful. Thus man, too, desires his own 
kind. Those who are black do not approve of those 
who are white ; and those who are white do not set 
their affections on those who are black. ^ Thus, your 
beauty of form is not a consequence of your lordliness, 
that you should consider yourselves superior to as." 

" And as to your assertion that you possess keen- 
ness of perception in larger measure,^ it too is false. 
Certain of the animals have the perceptive faculties in 
greater perfection than you have. Such is the camel, 
which in spite of his having long legs, and a long 
neck, and a head raised aloft,^ is able, of dark nights, 



* A passage more suited to Oriental than European taste is here omitted. 
^ See Note 26. The Urdu version had not made the man assert his 
superior keenness of perception. 

3 Literally^ — "Wliich converses with the air." The meaning of the 



20 IKHWANU-S-SAFA. 

I) J perceiving where his feet should be placed, to 
travel over almost impracticable roads ; whereas, you 
stand in need of lamps and torches. Such, again, 
is the horse, which hears from afar the tread of any- 
one approaching. Oft has it happened that he has 
heard the approach of an enemy, and, rousing his 
master, has saved him from the foe. If an ox or an 
ass be taken but once on a strange road, and let loose, 
as soon as he is free he finds his way back to his 
crib without any trouble or bewilderment. (Whereas) 
you may have passed over a road ever so often, yet if 
occasion arise for you to travel that road again, you 
become perplexed, and lose your way. Sheep and 
goats bring forth hundreds of young in a night, and 
go forth to pasture on the (following) morning ; yet 
when they return at eve, the young ones recognise 
their dams, and each dam recognises its own young. 
Whereas, if one of you return home after a short 
period of absence, the recollection of mother, sister, 
father, brother, has faded from his mind ! Where, 
then, are the discernment and keen perception which 
you vaunt so much?V If you possessed any under- 



expression wMcli is giren in " Shakespear's Dictionary," -will not apply 
here. The Arabic has " and an elevated head." 

' Here an important passage has been omitted in the Urdu. The 
Arabic has, " and as regards what you mentioned of your superior under- 
standings, why we perceive no trace or indication of it. Tor if ye pos- 
sessed superior understanding, ye would not boast, &c." The TJrdtt is : — 
Atir ghalaha-i- aM. lei jisTcd turn ne ziJcr Jciyd-usJcd asar o 'alamat Icv.chh 



IKHWANU-S-SAFA. 21 

standing at all, you would not boast of such things as 
God has conferred on you without any effort or labour 
on your part ; for the wise and discerning count this 
a matter of glory, that they possess themselves of a 
thing by their own industry and labour ; or, by their 
own efforts and exertions, acquire a knowledge of re- 
ligious truth and sound moral principles. You, for- 
sooth, possess not one of these things, that you should 
thereby exalt yourselves above us. But you have a 
claim which is unfounded, and enmity which is un- 
reasonable.'* 



nazar ndhln aM-lcyunki agar, 8(c. The phrase huchh hJii ^akl is incorrect. 
It should be ''aJcl kl ziyddatl. 



CHAPTER IV. 

ON THE SEVERAL PLAINTS AGAINST THE MEN PUT IN BY EACH 

ANIMAL. 

The King turned to the men and said, " You have 
heard this animal's answer ; now state whatever you 
have further to say." They said, " We have yet in 
reserve many arguments which estabhsh our title. 
These are some of them : — We buy and sell them ; 
feed and clothe them ; shelter them from heat and 
cold ; shut our eyes to their faults ; guard them from 
injury from beasts of prey ; physic them through kind- 
ness when they are ill. These our dealings with them 
are the result of compassion and tenderness. It is 
the practice of all masters to deal tenderly and 
compassionately with their slaves under all circum- 
stances." 

On hearing this the King said to the animals, " Do 
you reply to this." One of them spake, saying : — 
" As to what this man asserts, that ' we buy and sell 
the animals/ this custom prevails with respect to 
men too. Thus, when the Persians conquer the 



IKHWANU-S-SAFA. 23 

Greeks/ they sell them (as slaves) ; and when the 
Greeks overthrow the Persians, they treat them in 
a similar manner. The people of Hindustan deal 
similarly with the people of Sindh, and the people of 
Sindh with those of Hindustan. So do the Arabs 
with the Turks, and the Turks with the Arabs. In 
brief, when one prevails against and conquers another, 
it regards the enemy's people as its slaves, and sells 
them. Who knows which are, in reality, the slaves, 
and which the masters? These are the vicissitudes 
of fortune, which, in accordance with the decrees of 
the stars, prevail among men ; as God (may He be 
exalted) has declared saying : — ' We alternate the 
periods of fortune among men." The wise (alone) 
understand these things. 

" And as to what this man said, that ' we feed them 
and give them to drink, and treat them well in other 
respects.' This (treatment) is not owing to affection 
and kindness, but rather to the fear that, were we to 
perish, their property would suffer injury, and a stop 
would be put to their riding and loading burdens, and 
many other advantages." 

Hereupon each kind of animal began to lay its 
several complaint of man's oppression before the 



' Lit. " Overcome the Greek Empire ;" but in the Arabic version we 
find : " Thus do the Persians deal with the Greeks, and the Greeks with 
the Persians, when the one conquers the other." 

* Al Koran; chap. iii. (Imran), verse 134. 



24 IKHWANU-S-SAFA. 

King. The asses said : — " When we fall into their 
clutches they load our backs with bricks, stones, iron, 
wood, and many other heavy burdens. With what 
labour and trouble we move along ! while their hands 
hold sticks and whips, with which they beat us on our 
posteriors. W^ere the King to behold us at such a 
moment, he would be moved with sorrow and pity for 
us ! Where, then, are their affection and kindness, 
such as this man has imagined?" 

Next the ox spake, saying ; — " When we fall into 
their hands we are yoked to the plough, tightly bound 
to inills and oil-presses, with muzzles on our mouths 
and blinds on our eyes, while they hold whips and 
sticks with which they keep beating us on our faces 
and posteriors." 

The ram then said : — " What misfortunes do not 
befal us on our coming into their power ! To provide 
their own little ones with milk, they separate our 
lambs from their dams, and, binding them hand and 
foot, carry them to the slaughter-house, turning a 
deaf ear to all the cries and supplications of these op- 
pressed ones for mercy ! There, after starving them, 
they slaughter them, skin them, embowel them, split 
open their skulls, cut open their livers, and then take 
them to butchers' shops, and cut them in pieces, and 
spit them, and bake them in ovens. We witness all 
these horrible barbarities, and hold our peace, not 
uttering a sound of complaint." 



IKHWANU-S-SAFA. 25 

The camel spake next, saying : — " When we fall 
into their hands this is our case. Our drivers pass 
strings through our nostrils and pull them, and, load- 
ing our backs with heavy burdens, they lead us of 
dark nights over roads, passing through hills and 
mountains. To be brief, our backs are constantly 
becoming sore by the bumping and jolting of the 
dorsers -^ the soles of our feet get cut and bruised by 
the stones; and they lead us about hungry and 
athirst, taking us whither they please. We, poor 
wretches, of necessity do their bidding." 

The elephant next spake, saying : — " When we 
become their captives they fasten ropes on our necks 
and chains on our legs, and, taking an iron goad in 
their hands, strike us with it all over the head and 
shoulders." 

The horse said : — " When we become their pri- 
soners, they fasten bits in our mouths, saddles on 
our backs, girths round our waists, and after putting 
on chain and plate armour, they ride us into the 
battle-field. Hungry and thirsty, and with eyes 
filled with dust, we enter the fray and receive sword- 
cuts on our faces, and spear and arrow wounds on 
our chests, and wade thi'ough seas of blood ! " 

The mule said : — "When we fall into their hands, 
we sufi'er strange calamities 1 They apply ropes to 
our legs and bits and bridles to our mouths, and keep 

^ Or, camel panniers. 



26 IKHWANU-S-SAFA 

US tied up, not setting us free for a moment, even to 
draw nigh to our mates for the purpose of satisfying 
our lust. Grooms place pack-saddles on our backs, and 
mounting thereon, with sticks and whips in their 
hands, keep beating us about the posteriors and head, 
and uttering any abuse or obscenity that occurs to 
them. To such a pitch does this absurdity attain, that 
they commonly apply the foulest abuse to themselves 
and their own sisters and daughters!^ If your Ma- 
jesty will consider this ignorance, and folly and 
ribaldry of theirs, you will perceive that all the 
wickedness, and depravity, and ignorance and foolish- 
ness of the world are collected in them.^ Yet they 
are not conscious of these vices. They heed not in 
the least the precepts and admonitions of God and 
the apostle, although they themselves read texts to 
the following effect : — " If you desire the forgiveness 
of your God, you must forgive the offences of others."^ 
And " Oh, Mohammad 1 command those who believe 
to forgive the sins of unbelievers;"^ and "There are 

* A vile specimen of the said abuse here follows. 

^ The sentence beginning with the words "all the wfckedness," and 
ending with the words " in them," as also the next sentence is the Man- 
ladi's own. The sense of the Arabic is very different . 

3 Al Koran ; chap. xxiv. (Light) verse 22, " But let them forgive, and 
act with benevolence towards them. Do ye not desire that God should 
pardon you ? " — Sale. 

^ Al Koran-, chap. xlv. (The Kneeling) verse 13, "Speak unto the true 
believers, that they forgive those who hope not for the days of Grod ;" {i. e. 
" for the prosperous successes of His people in the battle against the in- 
fidels").— /SaZe. 



IKHWANU-S'SAFA. 27 

no beasts that move on the earth, or birds that fly in 
the air, but what are a people Hke unto you ;" ^ and 
again, " When you ride on camels call to mind the 
blessings of your God, and say, ' Holy is that God 
who made submissive to our will such an animal as 
we ourselves should never have been able to subdue, 
and we are of those who turn to God.' "^ 

When the mule had ceased speaking, the camel 
addressed the pig, saying :— " Do you also recount, 
in the presence of so just a King, the wrongs which 
your tribe has suffered at the hands of men ; may be 
he will be moved by mercy and tenderness to release 
our captive brethren from their hands, for your band, 
too, is of the herbivorous class of animals." A sage 
observed that " the pig is not of the herbivorous, but 
of the carnivorous class : " do you not know (said he) 
that its tusks project beyond the mouth, and that it 
feeds on carrion?" Another declared: — "It is a 
herbivore; for it has cloven hoofs, and eats grass 
too." A third said : — " It is a compound of both 
the herbivorous and carnivorous classes of beasts, as 



' Al Koran ; chap. vi. (Cattle) verse 38. This, say the commentators, 
signifies that the beasts, and birds and men are created and preserved by 
the same omnipotence and providence. 

2 Al Koran ; chap, xliii. (The Ornaments) verse 12, " That ye may sit 
firmly on the backs thereof (^. e. of the cattle), and may remember the 
favours of your Lord when ye sit thereon, and may say, Praise be unto Him 
who hath subjected these ! for we could not have mastered them by our 
own power ; and imto our Lord shall we surely return." — Sale. 



28 IKHWANU-S-SAFA. 

the cameleopard is a compound of the ox, and the 
camel and the leopard, and, like the ostrich, whose 
form resembles that of a bird and that of a camel/' 

The pig replied to the camel, saying : — " I know- 
nothing. What shall I say, and of whom shall I 
complain ? Very various and conflicting opinions are 
held concerning us. Those who are Musalmans look 
upon us as metamorphosed ^ and accursed, and regard 
our forms as loathsome, and our flesh as unclean, and 
avoid mention of us ; whereas the Greeks eat our flesh 
with relish, consider it a God-send, and the offering it 
in sacrifice a righteous act. The Jews, on the other 
hand, bear us hatred and enmity. They abuse and 
curse us without offence on our part, simply because 
they are hostile to the Christians and the Greeks ; 
whereas the Armenians put us on a par with the ox 
and the goat; and on account of our fatness and 
plumpness of flesh and our great fecundity, regard us 
as even better. Greek physicians commonly employ 
our fat as medicine, and indeed keep it in stock along 
with their other medicines. Herdsmen and grooms 
keep us near their cattle and horses respectively, in 
stables and pasture grounds ; for by our presence 
among them the cattle and horses are preserved from 

1 See the Koran ; chapter v. (The Table) verse 65. " He whom God 
hath cursed, and with whom He hath been angry, having changed some of 
them into apes and swine." ... 



IKHWANU-S-SAFA. 29 

many disasters. Enchanters and magicians place our 
skins in their books, and among their mystical 
diagrams. Shoemakers and workers in leather pluck 
and preserve the bristles of our manes and whiskers 
with great eagerness, for they come of great use to 
them. We are perplexed, and can say nothing. 
Whom shall v/e praise, and whom blame?" 

When the pig had done speaking, the ass looked 
towards the hare, who was standing near^ the camel, 
and said to her, " Do you relate to the king all the 
wrong which man has inflicted on your kind, per- 
adventure the king may become gracious, and set our 
captive brethren free from their clutches." The hare 
replied, saying : — '' We dwell at a distance from them. 
We abandoned their territory and took up our abode 
in vales and forests, and hence we are safe from their 
tyranny. But we are quite at a loss to understand 
the behaviour of the dogs and animals of prey ; for 
they help the men to catch us, and guide them to our 
haunts. The deer, the ox, the camel, the goat, and 
the wild animals, and all those our brethren that have 
sought shelter in the mountains, they deliver captive 
into the hands of men." The hare continued : — " The 
hounds are to be excused for doing this, their helping 
them is as it should be ; for they also have a taste for 

^ The Ai'abic lias, " Wlio was standing between the fore legs of the 
camel." 



30 IKHWANU-S-SAFA. 

our flesh. They are not of the same species as our- 
selves, but belong to the carnivorous class of animals. 
But horses are of the class of beasts that do not feed 
on flesh. Why do they aid them? It is nothing 
but sheer stupidity and foolishness on their part." 



CHAPTEE V. 



IN EULOGY OF THE HOESE. 



When the men heard these words of the hare's, one 
of them said, " Enough ! Hold your peace. You 
have defamed the horse quite enough ! Had you 
been aware of his superiority to all other animals, and 
his submissiveness to man, you would not have 
uttered such foolishness." The king asked the man, 
" Wherein lies his superiority?" He replied, saying, 
" Sire ! he possesses many excellent qualities and 
virtues. His form is handsome ; each limb of his is 
well-proportioned ; his figure and build are pleasant 
to behold ; his senses are acute ; his colour pure ; he 
excels in sagacity; he is fleet in running; he is 
submissive to his rider, moving instantly to right or 
left, forward or backward, just as he is required to do ; 
— he does not flinch from hard work ; he is possessed 
of such good manners, that as long as the rider is on 
his back, he will not dung or stale ; and should his 
tail anyhow become wet with puddle or water, he will 
not shake it, lest the rider should thereby be 
bespattered. He has the strength of an elephant ; 



32 IKHWANU-S-SAFA. 

for he gallops away with the burden of his rider in 
his armour and helmet, and with his own bridle, and 
saddle, and iron armour, weighing in all five hundred 
mans. He is patient and meek to so great a degree, 
that, although he receives sword-cuts on his chest in 
battle, and spear thrusts in his heart, yet he utters no 
complaint. Such fleetness does he possess, that the 
wind cannot keep up with the dust raised by his 
hoofs. In stateliness he is like a strong stallion 
bull/ In springiness, he resembles the leopard. 

Should his rider have betted on him, he flies with 
speed, and brings his rider in first (to the goal). In 
what animal, except the horse, are such excellent 
qualities to be found?" 

The hare remarked, that " these excellent qualities 
are accompanied by a great defect, which obscures 
them all." The monarch asked, "What is this defect ?'' 
The hare replied, "He is very stupid and ignorant. 
He is utterly unable to distinguish between a friend and 
a foe. If a foe is on his back, he submits to him, and 
urged on by him in the fight, he rushes to attack him 
in whose house he was foaled and reared. In the 
possession of this property, he resembles a sword ; — 

' Here again the Urdu Translator has either bhmdered or taken 
unwarrantable liberties with the original. The Arabic has, " His walk is 
like the walk of the bull, as to stateliness ; liis amble Hke the amble of the 
fox ; his rush like the rush of a huge mass of rock, when the torrent rolls it 
downward ; and his bound like the bound of the leopard ; and he vies in 
running for a stake with him who seeks the victory. . . . The hare 
remarked, &c." 



IKHWANU-S-SAFA. 33 

but then this is a lifeless object, and cannot discrimi- 
nate between friend and foe, but if it happen to fall on 
the neck of its owner, or maker, it as unhesitatingly 
severs the head from the body, as it would do a 
foe's. It perceives no difference between its own and 
a stranger. 

This quality is found in men too ; foi: they bear 
enmity to their parents, their brothers, sisters, and 
other relations, and practise all kinds of deceit ! Such 
conduct as is becoming towards a foe alone, they 
practise towards their owai kindred. In childhood 
they receive nourishment from their mother's breasts, 
and are fondled in their parents' laps, and in manhood 
they become their foes. In the same w^ay they drink 
the milk of the animals, make garments of their skins 
and hair, and derive benefit from them, and then, after 
all, slaughter and skin those very animals, and embowel 
them, and make them taste the fire ! Inhumanity and 
hardheartedness drive from their minds the recollection 
of the obligations and benefits for which they are their 
debtors." 

When the hare had brought her animadversions on 
man and the horse to a close, the ass said to her, 
" Enough 1 too much censure is not becoming. 
Where is there a being such that God (may He be 
exalted) has conferred on him many excellent qualities 
and good gifts, and has not withheld one blessing out- 
weighing all those excellent qualities? And who is 

3 



34 IKHWANU-S-SAFA. 

he from whom God has withheld all favours, and has 
not bestowed on him one blessing such as had not 
been bestowed on anyone else? There is no one in 
the world who possesses every noble quality and 
every blessing. The favours of that Being who grants 
unasked are not confined to any one thing, but' are 
bestowed freely on all; on some in greater, and on 
some in less measure. Those on whom he has con- 
ferred the dignity of rule, he • has also stamped with 
the mark of servitude. Behold what exaltation he has 
bestowed on the sun and moon ! Light, conspicuous- 
ness, grandeur, superior eminence, all these virtues 
and great gifts has he bestowed on them to such a 
degree, that some nations, in their ignorance, regard 
them as their gods. Yet He has not preserved them 
from the defect of eclipses, to the end that in the eyes 
of the wise it may be demonstrated that if these were 
gods, they would never be shrouded in darkness, and 
would never wane. In the same way. He has bestowed 
light and lustre on all the stars, and with these this 
defect, that they are lost in the sun's blaze. And they 
remain in perpetual revolution, in order that the signs 
of their having been created may thus be manifest. 
The same is the case with the Genii, with mankind, 
and with the angels. If anyone is possessed of lordly 
qualities in great measure, a defect or two is sure to 
be present with them. Perfection is for the Most 
High God alone, and for none beside." 



IKHWANU-S-SAFA. 



35 



When the ass had ceased speaking, the ox said : 
" It behoves those whom God (may He be exalted) 
has blessed so bountifully with gifts which he has 
withheld from others, to show their thankfulness — i. e, 
they should make those others participators in those 
bountiful kindnesses. As God has bestowed on the 
sun its light, so it sheds its light bountifully over the 
whole universe, and lays no obhgations on any thing. 
Similarly, the moon and stars, each according to its 
degree, shed their rays on the world, and impose 
obligations on none. In the same way it is in- 
cumbent on men to bestow freely on the animals the 
Jbounteous favours which God (may He be exalted) 
has conferred on them." 

When the ox had said this, all the animals wept 
aloud, and said, " Oh, just king, have pity on us, and 
deliver us from the tyranny of these unjust men ! " 

On hearing this, the king turned to all the sages 
and learned of the Genii who were present, and said : 
" You have heard the accounts of the men's injustice, 
and pitilessness, and oppression, which the animals 
have related?'' They answered, saying: "We have 
heard, and all is true. Indeed, we behold it by 
day and by night. Their wrong-doing is manifest to 
every wise and intelligent being. It was on this 
account that the Genii, too, abandoned their terri- 
tory and fled to the forests and wilds, and sought 
refuge in hills and mountains. By reason of their 



36 IKHWANU-S-SAFA. 

evil doings and wicked ways, they (e. e. the Genii) 
stopped going to inhabited places, and yet they cannot 
escape from their wickedness. To such a degree do 
they think ill of, and distrust us, that if a child, or a 
woman, or any ignorant, stupid fellow of a man falls 
ill, they invariably say, " he is Jinn-stricken," or " he 
is Jinn possessed." They continually harbour evil 
thoughts of us in their minds, and pray to be 
preserved from the wickedness of the Genii; not- 
withstanding the facts that no one has ever witnessed 
a single case of a Jinn's killing or wounding a man, 
or snatching away his clothes, or robbing, or com- 
mitting burglary in any of their houses, or picking 
their pockets, or rending their sleeves,^ or breaking 
open the lock of any shop, or beating any traveller, or 
fomenting rebellion against any of their kings, or 
plundering anyone, or imprisoning anyone ! On the 
contrary, these are their habits : — they are ever intent 
on injuring one another ; and yet they never repent of 
such doings, or guard against them." 

When this (Jinn) too had ceased speaking, the mace- 
bearer called out aloud, and said: "Sirs! it is now- 
evening ; the Court is closed. Depart to your several 
homes, and attend again in the morning." 

1 It is the custom in Arabia (and, I believe, in Persia) for people to carry 
money, &c., in the sleeves of their vests, instead of in pockets, and the 
crime here mentioned is " tearing or cutting the sleeve to steal the money 
kept therein." 



CHAPTER VI. 

ON THE king's TAKING COUNSEL WITH HIS MINISTEE. 

When the king had withdrawn from the tribunal, he 
addressed his chief minister, Bidar, in priva te, in the 
following words : — " You have heard the discus sion 
between the men and the animals? Now, what do 
you advise? How should this case be decided? 
Which is, in your opinion the best course to pursue ?" 
The minister w^as a very wise and shrewd man. 
After making his obeisance, and saluting the king, and 
invoking blessings on him, he spake as follows : — " In 
my opinion, it would be better for your Majesty to 
summon all the judges, and law officers, and doctors of 
the Genii to your presence, and consult them on this 
case ; for this is no trifling dispute. It is not clear to 
which side justice inclines. In such a case, consulta- 
tion is necessary. By the counsel of several, an afl'air 
is divested of obscurity.^ It is the duty of the wise 
and far-seeing not to enter upon such intricate matters 
without advice and consultation." In conformity to 
his advice, the king commanded, saying : — " So be it ! 

^ "In multitude of counsellors is safety." — Proverbs xsiv. 6. 



38 IKHWANU-S-SAFA. 

Let all the chiefs and nobles of the Genii be in attend- 
ance." And so, as thus detailed, the judges of the 
race of Birjis, the law officers of the tribe of Nahid, 
the wise of the descendants of Bida, the sages of the 
family of Lukman, the experienced of the race of 
Haman, the sagacious of the family of Kaiwan, the 
enterprising and resolute of the house of Bahram, 
were in attendance. 

The King addressed them as follows : — " These 
men and animals have come before us with mutual 
complaints, and have taken shelter in our dominions. 
All the animals complain of man's injustice and op- 
pression. Advise as to the course to be pursued with 
them, and how their case should be disposed of.'* 

One of the learned of the race of Nahid, who was 
present, said : — "In my opinion it is right that all 
the animals put in a written statement of their case, 
and the wrong they have endured at the hands of the 
men, and that the learned be called on to pronounce 
judicially on this point. If any plan of escape for 
them be determined on, the judges and law-officers 
can decree accordingly, whether it be that the men 
should sell them, or give them their liberty, or alle- 
viate their misery, and deal kindly with them. Should 
the men disregard the decree of the judges, and the 
animals flee away by reason of their oppression, then 
they should be held quite innocent of wrong or 
offence." 



IKHWANU-S-SAFA. 39 

The monarch on hearing this, asked : *' What do 
you all say to this ? " All pronounced it " excellent, 
and just the advice for the occasion." All, save one 
of the enterprisers, who approved not of this course, 
and observed that " if these men consent to sell the 
animals, who will defray the cost ? " The same law- 
officer replied, " The King." He rejoined, saying, 
" Whence will the King obtain so large a sum of 
money?" The law-officer replied, "It will be paid 
from the treasury." The enterpriser replied again, 
saying, — "There is not in the treasury so large a 
sum as will suffice to defray the cost. Besides, some 
of the men will not sell; they have great need of 
them, and are quite indifferent to selling them, even 
for their value. For example, kings, wazirs, and 
many well-to-do people, who cannot move without a 
conveyance of some kind, would never consent to 
part with them, and would refuse to carry out the 
decree." 

The monarch asked, " What, then, in your opinion, 
is the better course ? " He replied, " In my opinion 
it is advisable that the King bid the animals conspire 
together, and flee in one night from their restraint, 
and depart far from their territory ; just as the ante- 
lope, the hog-deer, and many wild and savage beasts, 
have quitted their domain and fled away. When, in 
the morning, the men find them not, on what will 
they load their burdens? and on what will they ride? 



40 TKHWANU-S-SAEA. 

Having no resource, and on account of the long dis- 
tance to travel, they could not go in pursuit of them, 
and so they v^^ould submit quietly to their loss. Thus 
the escape of the animals would be accomplished." 

The King approved of this plan, and demanded of 
all present v^^hether what he had said was approved of 
by them ? A sage who was descended from Lukman 
replied, saying : — '* This is not prudent counsel, and 
such a course is totally opposed to reason, and is 
quite impracticable, for the reason that most of the 
animals are shut up of nights in their {i. e. the men's) 
power, and the prison doors are fastened, and watch- 
men placed over them. How, then, could they all 
flee?" 

The enterpriser replied, saying :- — "The King could 
order all the genii to go there on the appointed night 
and unfasten the doors of the prisons, and the ropes 
off their legs, and let them out; and to seize the 
watchmen, and not let them go until the animals had 
all got far away from their territory. This would 
secure the King a very great rew^ard. I have offered 
this advice to your Majesty, actuated by pity for their 
condition. If, being well-minded, your Majesty would 
determine on this act of kindness, God (may He be 
exalted) would aid your Majesty too. In this consists 
the due expression of gratefulness for God's mercies — 
viz., to aid and set free the oppressed. It is said to 
be recorded in the books of some of the prophets 



IKHWANU-S-SAFA. 41 

that the most High God has spoken, saying, ' O 
King ! I have not bestowed on thee dominion on the 
earth in order to amass riches and busy thyself with 
the covetousness and lust of the world, but that 
thou mayest administer justice to the oppressed ; for 
I, too, dispense justice to such, even though they be 
unbelievers.' 

The King again asked all present, " What say ye to 
this?'' All approved of it, and said, "Such is the 
proper course," — all except a sage of the tribe of 
Kaiwan. He was not satisfied with it, and after 
invoking blessings on the King, and making obei- 
sance, he began as follows: — "This is a work of 
enormous difficulty; it cannot be achieved in any 
way. It involves many evils and dangers which could 
never be repaired." 

The monarch asked, "What are the evils you 
dread in this plan ? Explain, that we, too, may be- 
come acquainted with them." He explained, saying, 
" Sire ! He who proposed this method of freeing the 
animals made a great mistake. As soon as the men 
rose in the morning and missed the animals, and be- 
came sure of their flight, they would feel sure that 
this was the work of no human being, and that it 
could not possibly have been planned and executed 
by the animals themselves ; but that this was the 
machination and treachery of the Genii." The King 
replied, saying : " True, undoubtedly true ; they will 
suspect us." 



42 IKHWANU-S-SAFA. 

The sage pursued : — " Refuge of the world ! When 
the animals have escaped from their hands, and the 
advantages they derive from them cease, they will 
mourn and lament exceedingly, and become the 
enemies of the Genii. Before this, indeed, they have 
been our foes in some measure ; after this their ani- 
mosity and hostility will increase. Sages have de- 
clared that ' He is wise who reconciles enemies, 
and at the same time preserves himself from their 
enmity.' " 

On hearing this, all the Genii exclaimed : " He 
speaks truth." 

After this a sage said, " Why should we dread 
their hostility ? It cannot reach us. Our bodies are 
composed of fire, and are very subtilely formed, and 
are light, so that we can soar to the skies ; whereas, 
men's bodies are composed of clay, and cling to the 
earth, above which they are unable to soar. W^e go 
among them without any inconvenience, and per- 
ceive them while they cannot perceive us. What is 
there, therefore, to be afraid of?" 

The sage of the tribe of Kaiwan answered him 
thus : — " Alas ! you understand nothing of the case.^ 
Although men are made of clay, yet they have within 

^ The Arabic has been misunderstood here. The translation of that 
version runs thus : — " Far is this from the truth ! The gravest part of the 
matter has escaped thee, and the most important part is hidden from thee ! 
Dost thou not know that although men have bodies which are formed of 
earth," &c. M. Ikram 'Ali seems to have thought that the Arabic haihdt 
signified the same as half ! 



IKHWANU-S-SAFA. 43 

them the divine spirit, and angelic minds, which 
are superior to ours ; and many are the devices and 
stratagems they know. In by-gone days many a 
struggle has taken place between the men and the 
Genii, the narration of which affords a warning to 
us." 

The King said : " Acquaint us with those events, 
stating their true nature, so that we may comprehend 
them." 

The sage replied, saying : " Between men and the 
Genii there exist from of old a natural hostility and 
an inherent antagonism, the account of which is very 
lengthy." The monarch said : " Relate something of 
it to us, as much as is possible, beginning at the 
origin of it." 



CHAPTER VII. 

ON THE ANTAGONISM BETWEEN MANKIND AND THE GENII, 

The sage, in obedience to the King's command, 
related the circumstances of this antagonism as fol- 
lows : — " In ancient times, when God had not formed 
Adam, the Genii covered the face of the earth, the 
forests, and all habitable tracts; and the seas and 
rivers were all under their dominion. When a long 
period passed away thus, and prophets had risen 
among them, and they had obtained laws pertaining 
to Religion and the State, and many other blessings, 
they fell into disobedience and error, and heeded not 
the precepts and exhortations of the prophets, and 
filled the whole earth with wickedness. By reason 
of their violence and wrong- doing, the earth and all 
that dwelt therein, were driven, with groans and 
lamentations, as suppliants before the throne of God. 
When another age passed away, and their hypocrisy 
and violence went on increasing, God (may He be 
exalted) sent an army of angels on the earth, who 
came and punished the Genii, and expelled them from 



IKHWANU-S-SAFA. 45 

the world, and took many of them captive, and then 
dwelt in the earth themselves. It so happened that 
the evil spirit, the devil, the accursed, who deceived 
Adam and Eve, was one of those taken captive. He 
was then a youth,^ and knew nothing. He was 
brought up in the midst of those angels, and acquired 
all their habits^ and customs. When he was in- 
structed in their wisdom, and had attained to years 
of maturity, he became the leader and chief of their 
band, and invariably issued all edicts and interdicts. 
When another age succeeded this, God (may He be 
exalted) spake to the angels dwelling on the earth, 
saying : * I am about to appoint a vicegerent on 
earth, who is not of your order, and to recall you to 
heaven.' " ^ 

The angels had been dwelling on the earth for a 
long period, and hence they were averse to this 
measure, removing them from it, and answered God, 
saying : — " Wilt Thou create him who will work evil 
in it and shed blood, as the Genii used to do, while 
we glorify Thee and sanctify Thee?" God spake, 
saying, "Verily ye know nought of those benefits 

^ The Arabic phrase which M. Ikram 'Ali translates " KucTihjdntd natJicS 
is lam yudriTc, which I should prefer rendering * he had not attained to 
puberty ;' at least, I have invariably found this to be the meaning of the 
expression in all the works in which I have met it. 

^ All this is quite opposed to the Arabic version, which says, " he ac- 
quired some of their knowledge, and became like them in all externals ; 
but Ms hahifs and nature were different from, theirs." 

'■^ Al Koran ; chap. ii. (The Cow) verse 28—33. 



46 IKHWANU-S-SAPA. 

which to Me are manifest ! And I have sworn by 
Myself that, after Adam and his seed, I will allow no 
angel, or jinn or animal to remain on the earth." In 
fine, when God (may He be exalted) had formed 
Adam, and breathed a soul into his body, and formed 
Eve of him, He commanded all the angels to " Unite 
and bow down to Adam."^ They, pursuant to the 
Divine command, all bowed down, and submitted 
themselves to Adam — all except the Evil Spirit — who 
bowed not down. In his blindness of heart and 
envy he refused to obey the command of God, and 
mused thus : " Erewhile I was ruler and chief, and 
now must I stoop to servitude?" So envy and 
hatred made him the foe of Adam. 

And now God commanded the angels to place 
Adam in the Garden^ of Paradise ; and on his arrival 
there, a command reached him from the Deity to the 
following effect : — " Adam ! do thou and thy wife 
dwell in this garden, and eat abundantly, and at your 
will, of all the fruits herein ; but near this tree ye 
shall not go, for if ye approach it ye will have 
sinned."^ 

" This Paradise which God gave Adam to dwell in, 



^ See the Koran; chap. ii. (The Cow). 

^ The Arabic version has : " God commanded the angels to descend with 
Adam to the (lowest) heaven, and place him in the Grarden of Paradise ;" 
and this is in accordance with the Koran. Vide chap. ii. p. 5, note 6. — ■ 
Sale's Translation. 

^ See the Koran ; chap. ii. and Chap. vii. (Al Araf), verse 8. 



IKHWANU-S-SAFA. 47 

is a garden in the East, on the top of a ruby moun- 
tain/ which no one has the power to approach and 
ascend. Its soil is fertile ; its climate of moderate 
temperature; it enjoys a perpetual spring. Streams 
innumerable flow on all sides ; trees ever verdant, and 
laden with ripe fruits, and flowers of various kinds, 
abound. The animals there are harmless ; and birds 
with sweet notes, and plumage of varied beauty, sit 
warbling on the boughs of the trees. Adam and 
Eve dwelt there in great happiness. The hair on the 
heads of this pair was very long, hanging down even 
to their feet, and their bodies were completely veiled 
by it. This imparted to them much ornament and 
beauty. They used to roam about with delight 
among the flower-beds, and along the banks of the 
streams, eating of the varieties of fruit, and drinking 
of the water of the streams. All enjoyments were 
attainable without the slightest labour or efi'ort on 
their part. Tilling, sowing and reaping, grinding 
corn, cooking, spinning, weaving cloth, washing, — 
not one of these labours devolved on them — which in 
these days their ofispring have the misfortue to be in- 

* Mohammedans are by no means agreed as to the situation of Paradise. 
Some place it in the lowest of the seven heavens, and some on earth, in or 
near Mesopotamia. The Koriin certainly sanctions the belief that it is in 
heaven. Whence the idea of ruby mountain is obtained, I cannot dis- 
cover. The curious reader •will find many interesting particulars on this 
subject in the Notes to Lane's Tra7islation of the Thousand and One 
Nights. 



48 IKHWANU-S-SAFA. 

volved in. As the animals passed their time there, 
so this pair spent their days in security and ease. 
Sorrow was unknown to them. 

" Now God taught Adam the names of all the 
trees and animals in the garden ;^ and when He asked 
the angels their names, as they knew them not," they 
became confounded and speechless. But when He 
asked Adam, he immediately mentioned the names 
of all, as also the advantages and disadvantages at- 
tending each. On perceiving this, the Angelic Host 
acknowledged His sway, and were assured of His 
superiority to them." 

" When the Evil Spirit perceived this exaltation of 
Adam, his hatred and envy acquired fresh strength, 
and his mind was ever busy on plots and devices for 
abasing him. So, one day he assumed the character 
of a well-wisher, and approached him, saying: — 
' Hitherto God (may He be exalted) has bestowed on 
none a gift so precious as the eloquence and chasteness 
of speech which He has bestowed on you. But if you 
eat of the fruit of this tree, you will acquire still 
greater knowledge and excellence, and will ever abide 
here in bliss and perfect tranquilhty. Death will not 
approach you. You may live in perpetual enjoyment.' 
When that accursed declared on his oath, " Truly, I 



' The Arabic has not been followed here ; the account given in chap. ii. 
of the Koran is taken instead. 



IKHWANU-S-SAFA. 49 

advise you as a sincere friend/'^ these fell into his 
snare, and eagerly stretched forth their hands, and 
plucked, and ate of that tree which God had forbidden 
them to taste. On the instant, the Paradisiacal robes 
with which they were vested dropped from their per- 
sons. They began to hide their nakedness with the 
leaves of trees. The luxuriant hair, too, which 
covered their heads, fell off, so that they became quite 
naked. By the sun's heat, their complexion was 
changed, and became black. In brief, they were 
disgraced. When the animals beheld this their state, 
they regarded their appearance with aversion, and fled 
in terror from them. The pair were exposed to 
inexpressible humiliation ! The angels were com- 
manded to expel them from Paradise, and cast them 
down from the mountain. They cast them down on a 
spot utterly destitute of fruits and vegetation.^ At all 
events, they reached the earth, and there mourned for 
a long space of time, for the sorrow and misery which 
had befallen them, and were filled with shame for 
their sinful act. 

When this sorrow and pain had lasted for some 
time, God (may He be exalted) was moved with 
compassion, and accepted their repentance, and for- 
gave them their sin. He sent an angel on earth, who 



* See tlie Koran, chap. vii. (Al Araf) verse 20. " Yerilj, I am one of 
those who counsel you aright." 

^ Literally^ — " Where there were no leaves whatever." 

4 



50 IKHWANU-S-SAFA. 

came and taught them how to dig the ground, to 
plough, to sow, to reap, to grind in a mill, to leaven 
and bake bread, to weave, to sew, and to make 
garments ; — he taught them all these things." 

" When their offspring multiplied, the Genii, too, 
came and dwelt among them, and taught them to 
plant trees, to build, and many other arts. Mutual 
amity arose between them, and thus they lived for a 
long period. If, however, on any occasion the machi- 
nation and fraud of Satan, the accursed, happened 
to be mentioned,^ every man became suspicious of 
hatred and envy on the part of the Genii. When 
Cain slew Abel, the sons of Abel fancied it was the 
Genii who instigated him to this deed; hence their 
enmity and hostility towards the Genii was strength- 
ened, and they had recourse to plans and stratagems 
to drive them away; and their animosity induced 
them to practise sorcery, invocations, charms, shut- 
ting up in bottles, and many other acts which would 
distress the Genii. Indeed, they were always intent 
on such." 

" When God (may He be exalted) sent the prophet 
Enoch (on earth), he came and made peace between 
men and the Genii, and guided them to the true faith. 
The Genii, too, returned to the dominions of mankind, 



* So it seems to me tlie Urdu should be translated ; although, translating 
from the Arabic, I find, " but whenever the sons of Adam recollected what 
had befallen their father, through the deceit of Satan," &c. 



IKHWANU-S-SAFA. 51 

and dwelt in peace among them. And thus the 
days passed most tranquilly till the second deluge/ 
and even after^ up to the time of Abraham, the 
Friend of God. When Nimrod cast Abraham into 
the fire, the men again imagined that it was the 
Genii who instructed Nimrod in the art of making 
balhstas.^ And when Joseph's brothers cast him 
into the well, they considered that, too, a trick of 
the Genii. This afforded further ground for ani- 
mosity." 

"Again, when His Holiness Moses came into the 
world, he, too, made peace between us, and many of 
the Genii believed in the religion of Moses." 

"When God (may He be exalted,) made His 
Holiness Solomon, the son of David, sovereign of the 
whole world, and gave him dominion over all the kings 
of the earth, the whole race of the Genii and all man- 
kind acknowledged his sway. Then the Genii boast- 
fully said to the men, "It is by our aid that Solomon 
has acquired so vast an empire. Had the Genii not 
aided him, he would have been but an ordinary king, 
like others." Further, they were constantly displaying 
their knowledge of things pertaining to the invisible 
world, and thus filling men's minds with distrust and 



^ I cannot discover what tMs second tufan was, and when it occurred. 

2 See the Koran, chap. xxi. (The Prophets). So high was the pile 
prepared to hum Abraham, that a hallista had to be employed to hurl him 
on to it. 



52 IKHWANU-S-SAFA. 

apprehension/ When King Solomon died, and the 
Genii were not aware of the fact, they were all 
perplexed as to where Solomon could be ! ^ Then the 
men were assured that if the Genii were acquainted 
with the secret and invisible, they would not have been 
so perplexed.^ And when Solomon received informa- 
tion through the hoopoe, concerning Bilkis (the Queen 
of Sheba) and inquired of all ' who is able to transport 
the throne of Bilkis hither before she herself arrives ? ' 
a Jinn whos.e jjame was Iztaus bin Inan said, boast- 
ingly, " I will bring it ere you can rise from your 
seat." King Solomon replied, saying, " I require it 
to be done in even a shorter time than that;" then 
Asif-bin-barkhiya,* who comprehended the great 
name, said : — " I will bring it in the twinkling of an 
eye," — and bring it he did. When King Solomon 
beheld the throne, he was struck with amazement, and 
bowed in adoration to God. Then it became evident 

^ The Urdu does not render the Arabic correctly. The meaning of the 
Arabic is, '* the Grenii used to make men suspect that they were acquainted 
ws^-anatters pertaining to the invisible world." 

^ This is egregiously incorrect ! Not only is there nothing of the kind 
in the Arabic version, but it is directly opposed to the account of the matter 
in the Koran, chap, xxxiv. (Saba). The Urdu should have been as follows : 
— " Jis gliari hazrat Sulaimdn ne wafdt pal, aur hdldnJci jinn ^ azdh-i-zalzl 
Icuninda men gi/riftdr the, tispar bJd unTco usTcl maut hi Miabar nahill, tab 
ddmlon pwr Tchuld hi agar ye ghaibddn Tiote to us ^ azab-i-Tdiwdr huninda men 
thaJire na rahte. 

^ See the Koran, chap, xxvii. (The Ant.) 

4 The Prime Minister of Solomon. The great name is one of the ninety 
and nine names of the Deity ; and it is believed that the knowledge of it 
imparts miraculous power. 



IKHWANU-S-SAFA. 53 

to the Jinn that men surpassed them in dignity and 
power, and so, abashed and confounded, they with- 
drew from thence, and all the men pursued them with 
clapping of hands/ The Genii, mortified in the 
extreme, fled and became rebels. King Solomon sent 
an army in pursuit to capture them; and informed 
them of many devices for keeping them in restraint, 
saying, ' Such and such are the methods by which the 
Genii are enclosed in bottles.' Further, he compiled 
a work on these methods, which was discovered after 
his death. 

" When the Holy Jesus came on earth, and called 
on the Genii and mankind to turn to God, and 
showed each the path of salvation, saying : — ' Thus 
is heaven scaled, and proximity to the angels at- 
tained,' certain of the Genii followed the religion 
of Jesus, and, becoming devout and righteous, ob- 
tained access to heaven, whence they used to carry 
information to the soothsayers on earth. 

" When the most High God raised up the lasj; of 
the prophets, and they (the Genii) were prohibited 
from visiting heaven, they reflected thus : ' Does this 
portend evil for the dwellers on earth ? or does their 
God again purpose giving them guidance ?' " And 



^ As we would say, " Witli hisses and hooting." 

- The Arabic text is not complete ; to agree with the Arabic version 
and the Koran, the words Id nadrl should be inserted before asharra 
See the Koran, chap. Ixxii. (The Jinn) verse 10. 



54 . IKHWANU-S-SAFA. 

some of the Genii received the true faith, and became 
Muslims, insomuch that peace continues to exist be- 
tween them and the Musalman to this day. 

" When the sage had finished this account, he con- 
tinued thus : * Oh ye Genii ! now molest them not, 
and work no mischief between them and yourselves. 
Would you idly rouse their ancient animosity ? The 
consequences would be nought but evil! This ani- 
mosity is like the fire (latent) in stone; if it be 
brought forth it will set a world ablaze ! God pre- 
serve us ! In the event of their manifesting such 
hostility, and overpowering us, what ruin and dis- 
grace will overtake us !' 

When all heard this marvellous tale, they, one and 
all, inclined their heads, and pondered. The King 
asked the sage, " What is, in your opinion, the right 
course to pursue? How are we to decide between 
all these who have come hither to complain, and who 
have sought refuge in our dominions ? How are we 
to decide and dismiss them with satisfaction from our 
kingdom ? " 

The sage replied, saying : " Good advice is the 
result of reflection. Nothing can be accomplished 
in haste. At present I deem it advisable for your 
Majesty to preside on the morrow's morn in the 
judgment^hall, and have all these {i. e. the men 
and the animals) brought before you, and hear the 
evidence and arguments of both. Then you can 



IKHWANU-S-SAFA. 55 

pass such judgment as is right and suited to the 
occasion." 

One of the enterprisers said : " The men are very 
fluent of speech, and eloquent ; whereas, the animals 
are weak in this particular, and unable to express 
themselves. If, then, by reason of the persuasive 
oratory of the former these lose (their case), and are 
confuted, will you consign them to their custody to 
perpetuate their trouble and misery?" 

The sage replied, saying : — '* Let these dwell under 
their restraint with patience. The times are not 
always the same. In the end God will set them free, 
as he set free the children of Israel from the tyranny 
of Pharaoh ; and as He delivered the descendants of 
David from the oppression of Nebuchadnezzar, and 
the tribe of Himyar from the violence of the house of 
Tubba ;^ and as he delivered the races of Sasan^ and 
'Adnan from the oppression of the Greeks and the 
race of Ardshir^ respectively. Fortune is not con- 
stant to any. Like the celestial sphere, it is ever 
whirling round with this world of created things, in 
accordance with the Divine decrees, making one com- 



^ See Sale's Translation of the Koran, chap. xliy. page 402, note, t. 

^ Sdsdn was the founder of the dynasty of the Sasanides, who reigned 
in Persia from a.d 202 till a.d. 636, when Yazdagird, the last of the race, 
was overpowered by the Arabians. 

^ Ardsliir^ the Artaxerxes of the Grreeks, He subdued the Arab tribe 
of ' Adnan, which had settled on the right bank of the Euphrates. 



56 IKHWANU-S-SAFA. 

plete revolution in a thousand years, or in thirty-six 
thousand years, or in three hundred and sixty thou- 
sand years, or in a day of fifty thousand years. Of a 
truth, the freaks of that chameleon fortune permit 
none to remain in one (unvaried) course 1 " 



CHAPTER VIII. 

ON THE MEN TAKING COUNSEL TOGETHEJR, 

Here the King, in his council-chamber, was con- 
sulting with His minister, and chiefs, and nobles ; 
and there the men, too, seventy in number, inhabi- 
tants of different cities, were assembled in their own 
residence, taking counsel together. Each uttered 
whatever passed through his mind.^ One of them 
spake thus : — " You all heard the words and dis- 
cussions which took place this day between us and 
our slaves ; and still, to this moment, the dispute is 
not settled. Have you any idea what the King has 
determined on with respect to us ?" All answered, 
saying : — " We know not ; but we believe that the 
monarch is posed by this very consideration. Very 
possibly He will not appear to-morrow." Another 
said : "I think He will consult His minister in 
private to-morrow on our case. One said : " He will 
assemble the doctors and the learned to-morrow, and 

* That is (as the Arabic shows), "each spoke conjecturally," or "each 
conjectured." 



58 IKHWANU-S-SAFA. 

hold a consultation with them." Another spake, 
saying : " There's no knowing what counsel the sages 
will give with respect to us ; but I think that the 
King is at accord with us, and has full confidence in 
us." One said : " There is fear of the minister ; it is 
to be hoped that he will not turn against us, and act 
unjustly with respect to us ?" ^ Another said : " This 
is no difficult matter (to dispose of) ; we'll give the 
minister a few presents, and win him over to our 
side. But there is one (source of) apprehension." 
All asked: "What is that?" He replied: "There 
is much to apprehend from the decision of the judges 
and law-officers." All replied, saying : " This, too, 
is an easy affair (to dispose of) ; we will give them 
also some bribes, and satisfy them ; in the end they, 
too, will bring forward some legal quibble, and give 
judgment in accordance with our wishes. But the en- 
terpriser is very wise and virtuous, and will show no 
partiality to any! Should the King chance to con- 
sult him, there is fear lest he commend our slaves to 
the King, and deliver them from our han<is." A man 
said : " You speak truth ; but should the King con- 
sult the doctors,^ they will pronounce in opposition to 
one another, for their opinions are at variance (so 
that); nothing will come of it."^ Another spake, 



^ The Arabic has, " I fear, that the Wazer will deal unjustly with Us." 

2 Literally, — " If the King should have consulted the doctors." 

3 Literally, — "Nothing will be clearly brought out." This is not 



IKHWANU-S-SAFA. 59 

saying : " Should the King take the opinions of the 
judges and the law-officers concerning us, what will 
they say ? " A man replied, saying : " The judg- 
ment of the law-officers is sure to take one of these 
three forms, viz. — They will decree that the animals 
be set free ; or that we sell them, and accept their 
value ; or that we alleviate their burdens, and treat 
them kindly : for these are the three forms prescribed 
by the law." Another man observed : "If the King 
consult the minister, there is no knowing what he will 
advise ! " A man replied : " I think he will counsel 
thus : ' These animals have come into our territory 
seeking protection ; and they are oppressed ; it is, 
therefore, incumbent on your Majesty to shield them, 
for kings are considered God's vicegerents, and God 
has given them dominion on the earth to the end, that 
they may administer justice and equity to their sub- 
jects, and aid and defend the weak, that they may 
drive all workers of violence from their dominions, 
and issue decrees to the people in accordance with 
the law, for on the last day account will be required 
of them.' " Another said : " If the King should de- 
mand judgment of the judges in our case, then the 
judges will pronounce one or other of the three de- 
crees. What should we do in that case?'' All 
answered, saying : " The judges are the deputies of 

what the Arabic version has. There we find : " So that they will by no 
means be unanimous in their judgments." 



60 IKHWANXJ-S-SAFA. 

the prophet, and the King is the guardian of the 
faith ; we can then by no means disregard their 
decrees." 

A man said : " Should the judge decree that you are 
to set the animals at liberty, then; what will you do ? *' 
Another replied, " We will answer him thus : * we are 
their hereditary owners, and they have been handed 
down as slaves from the time of our ancestors ; we 
have the option of giving them their freedom or not, 
as we please.' " Then one observed : " And if the 
judge should require us to prove by legal documents 
and witnesses that these are our hereditary slaves ? " 
Another replied, saying : " We will bring forward our 
friends,^ who are just men, as witnesses." He 
replied : " If the judge should say that the evidence 
of men is not trustworthy, inasmuch as they are all 
the enemies of the animals, and according to the 
Law, the evidence of an adversary is not admitted?^ 
Or, if he should say, 'Where are your title-deeds? 
If you are true men, produce them!' Then, what 
plan should we have recourse to? " On hearing this, 
all held their peace ; none spake in reply, except an 
Arab of the desert, who said : " I will answer that as 
follows : — ' We did possess legal documents (but) they 
were all lost in the Flood.' And should the Judge 



1 The Arabic lias, " We will bring witnesses from among our neighbours, 
and creditable witnesses from our lands." 
'^ Literally^ — "Is not listened to." 



IKHWANU-S'SAFA. 61 

say, ' Declare on oath that they are your slaves,' I will 
then reply, ' the oath should be administered to the 
defendants ; we are the plaintiffs/ Some one said : 
" If the Kazi should put the animals on oath, and they 
swear that they are not our slaves, then, how shall we 
manage?'' Another replied : "We will declare that 
the animals have sworn falsely, and that" we possess 
many proofs which bear directly on this (our) title." 
Another said : " Should the Judge decide that we are 
to sell them and take their value, what shall we do 
then?" Those who dwelt in cities', towns, &c., said 
they would sell them and accept their value. But 
those who hved in wilds and deserts, such as the Arabs, 
Tartars, &c., declared, " this will never do ! were we to 
carry out such a decree, we should be ruined ! Do 
not mention this ! " Those who had been willing to 
sell, said: "What harm is there in this?" They 
replied : "If we sell the animals, we shall suffer great 
inconvenience and distress. We shall lose all the 
advantages of having milk to drink, flesh to eat, skins 
' and hair to make garments of, and other uses to which 
we apply them. Death is preferable to such a life ! 
The same distress would also befall the dwellers in 
cities and towns. They, too, have much need of the 
animals. On no account determine on selling them 
or setting them free ; nay, do not even think of such 
a thing ! Should they be content with aiUeviation of 
their burdens and kind treatment, well and good. 



62 IKHWANU-S SAFA. 

For, after all, these animals, too, possess life, and have 
flesh and blood,^ like ourselves ; and they, too, suffer 
pain by the imposition of excessive burdens; (and) 
none of you had done anything so good as to have 
received, in consequence, the reward of God's making 
the animals subject to you; nor had they committed 
any grave offence on account of v\rhich God visited 
them with this punishment, to wit, their being 
involved in their present misery. He is Lord of all ; 
He acts as He pleases; and none can avert His 
decrees. 

^ Literally^ — '* Flesh and skin." The Arabic has, " For verily they are 
flesh and blood, like you, and perceive with the senses, and suffer pain." 



CHAPTER IX. 

ON THE CONSULTATION HELD BY THE ANIMALS. 

When the king withdrew from the judgment-hall^ 
and all were dismissed, and returned to their abodes, 
the beasts, too, assembled and took counsel together. 
One said : " You heard all the discussions that took 
place to-day between us and our adversaries, and the 
question at issue is not yet decided. Now, what is, 
in your opinions, proper to be done ? " 

One answered, saying : " We will go and weep be- 
fore the King to-morrow morning, and exclaim against 
their oppression. Perhaps the King will have pity 
on us, and release us from bondage. As it was. He 
showed us some degree of kindness to-day. It is not 
right, however, that kings ^ should give judgment 
without hearing evidence and argument. But proofs 
and arguments are strengthened by eloquence of dis- 
course and fluency of speech ; as the prophet has 



' Liter ally y — Wlieu the king rose up from the judgment-seat (place of 
sitting.) 

^ Here the Arabic adds : "And judges." 



64 IKHWANU-S-SAFA. 

declared, saying : ' Ye who come to me wrangling, 
one may be more skilled in argument than another ; 
to such my command is, that if inadvertently one of 
you obtain the due of another, he retain it not, for if 
he retain it, I will make the fire of hell his portion.' 
So the men possess greater perspicuity and fluency 
of speech than we do, and what I apprehend is this, 
viz : that by their glibness of tongue we shall be de- 
feated in argument, and they will obtain the victory. 
How, in your opinions, is this to be provided against ? 
We must give this matter careful consideration ! If 
we all unite, and think well over the matter, some 
good plan is sure to be discovered." One said, in 
reply : " To me it seems proper that we send mes- 
sengers to all the (tribes of) animals to acquaint them 
with our case, and request them to send their pleaders 
and orators to us, to come and help us ; for each kind 
(of animal) possesses some excellence, -and wisdom, and 
eloquence peculiar to itself. When many helpers are 
assembled some plan of escape will certainly be dis- 
covered. Help, however, is from God, and He assists 
whomsoever He pleases." All the animals (hereon) 
exclaimed : " This is the right course to pursue." So 
six most trustworthy messengers were fixed on for 
despatch to the different quarters. One they de- 
spatched to the carnivorous animals ; a second to the 
birds ; a third to the animals of the chase ; a fourth to 



IKHWANU-S-SAFA. 65 

the insects ;^ a fifth to the reptiles, — such as worms, 

snakes, scorpions, &c. ; and a sixth to the aquatic 
animals. 



^ HasTiarat and hawdmm are synonymous words, signifying, according to 
the Lexicons, all small animals that creep tipon the earth. But a learned 
maulavi assured me that the terms are applied to animals that creep upon 
the earthy or insects that fiy in the air, and live no longer than a year. 
But the author of the Tkhwdnu-s-safd evidently uses the first of the two 
words in the sense of winged insects that live for a yea^ only ; and the 
other in the sense of reptiles, or cree'ping things. The Urdu translator 
blunders therefore when he mentions the Jcechwd (earth-worm) and the 
hir hahatz (red velvet insect) as examples of the hashardt» No examples 
are given in the original. 



CHAPTER X. 

CONTAINING AN ACCOUNT OF THE FIEST MESSENGER'S JOUENEY. 

When the first messenger went to the monarch of 
carnivorous animals, Abu-'l haris/ the lion, and said: 
"A dispute is taking place between men and the animals 
before the king of the Genii, and the animals have de- 
spatched messengers to all (the different tribes of) the 
animals, to the end that they should come and assist 
them ; so they have sent me to wait on your Majesty. 
Be pleased to order one of the chiefs of your hosts to 
accompany me back, that he may go there and take 
part with his brethren, and contend with the men when 
his turn comes round." The monarch asked of the 
messenger, " What do the men claim of the animals ?" 
He replied, saying : " They declare that all the animals 
are their slaves, and that they are their lords." The 
lion asked : " On what ground do the men boast 
superiority ? If they pride themselves on their strength, 

* Abu-'l-liaris ; literally, — "the father of collecting;" i. e., the prince 
of collectors. It is applied to the lion, because he is the monarch of the 
beasts of prey, and the strongest to acquire. 



IKHWANU-S-SAFA. 67 

or power, or courage, or bravery, or assaulting or 
bounding, and leaping or clawing, or fighting, or any 
such things, I will instantly send forth my hosts, who 
will go and scatter them in a single instant !" 

The messenger replied, saying : " Some of them, 
indeed, boast of these qualities; but besides these, 
they boast of their handiwork and skill in art, and 
their devices and stratagems, saying : — ' We can make 
shields, swords,, javelins, spears, daggers, knives,^ arrows, 
bows, and many other weapons ; and against the claws 
and teeth of rapacious beasts we defend our bodies 
with chain and plate armour and coats of defence," 
and helmets, so that their claws and teeth have no 
effect whatever on our bodies. We devise many 
stratagems for capturing savage and wild animals ; 
thus we make nets and snares ; dig ditches, and wells, 
and pits, and conceal their mouths with earth and 
grass ; and when the animals, unconscious of danger, 
walk on to them, they fall in, and it is impossible for 
them to get out again.' But there is no mention of 
these qualities in the presence of the King of the 
Genii. There, proofs and arguments are brought 
forward respecting such things as eloquence of dis- 



* Anotlier reading is cKhari " clubs." 

^ Zirili is chaiii armour ; haMar is plate armour ; chilta, (from the 
Persian chihaUah=fovtj folds) is made of a number of folds of cloth, Tvitb 
cotton padding between the folds ; namad is a defensive coyering made of 
coarse wool, thickly put togetlier. 



68 IKHWANU-S-SAFA. 

course, and excellence of speech, and superiority of 
understanding and discernment." 

When the monarch heard the messenger's state- 
ment, he reflected for a time, and then commanded, 
saying : " Haste ! Let all the beasts of prey belonging 
to my hosts be in attendance !" In accordance with 
this order, various kinds of beasts of prey, such as the 
tiger, the wolf, varieties of the monkey tribe, the 
mongoose ; in short, every description of carnivorous 
and clawing animal was in attendance. The monarch 
informed them all of that which he had heard from 
the mouth of the messenger, and said : " Which of 
you will go thither and take part with the animals?^ 
If any such go there and win the victory in debate, on 
his return I will grant whatever he asks, and load 
him with honours." On hearing this, all the beasts 
began to consider thoughtfully whether any was fitted 
for this task or not. (Then) the leopard, who was 
the minister, said to the lion, " You are our king and 
chief, and we are your followers and subjects. It be- 
hoves a king to take counsel in every afiair, and to 
issue edicts after deliberating with wise persons ; and 
it is incumbent on his subjects to attend willingly, 
and to yield perfect obedience to the decrees of the 



' This is not the sense of the Arabic, which has, " Which of you will go 
there and act as the deputy of this assembly?" The Urdu should have 
been *' Turn men se kaun aisd hai Jci wahdn jdwe aur is jamd^at ki niydhat 
kare'* 



IKHWANU-S-SAFA. 69 

king ; for the king is as the head, and his subjects as 
the members. So long as the king and his subjects 
continue to fulfil the duties allotted to each/ affairs 
continue right, and order and good government prevail 
in the State." The monarch asked the leopard : " What 
are those properties which it behoves kings and their 
subjects to possess ? Will you make them known ? " 
The leopard replied : " A king should be just, and 
brave, and wise ; he should ponder well on every matter, 
and should deal as kindly and compassionately with 
his subjects as parents deal with their children, so as 
to secure the happiness and prosperity of his subjects. 
And it is incumbent on the subjects to be ready with 
obedience, and service, and devotion for the king in 
every possible way ; and to impart to the king such 
arts as they themselves are proficient in; and to en- 
lighten him as to what are virtues and what defects ; 
and to offer him the service which is his due in a be- 
coming manner ; and to make known to the king all 
their wants, and to request aid and relief of him.'' 
The lion answered, saying : " You speak truth. Now 
what do you advise in this case?" The leopard re- 
plied ; " May the star of your good fortune always 
shine brightly, and may your majesty ever be victori- 
ous and triumphant ! If power, and strength, and 



' Literally, — So long as the king and the subjects keep, each to his par- 
ticular course (of duties). 



70 IKHWANU-S-SAFA. 

courage, and emulation^ will be of use there, I am 
the one for such ; grant me permission to depart, 
that I may go thither and accomplish this business 
thoroughly." The king replied, saying: "Not one 
of these qualities is needed there." 

The panther said : "If there is need there of leap- 
ing, and bounding, and seizing, and holding firmly, 
I take upon myself to accomplish the task/* 

The wolf said : " If there is occasion there to attack, 
plunder, and spoil, I will accomphsh it." 

The fox said : "If cunning is required there, I am 
the one for it." 

The mongoose said : " If seeking, stealing, and 
hiding are needed there, I will undertake to manage 
it." 

The monkey said : " If dancing, and skipping about, 
and mimicking are required there, I am the one for it." 

The cat said : " If fawning, and cultivating friend- 
ship, and begging, are needed there, I will accomplish 
the business." 

The dog said: "If watching, barking, and tail- 
wagging are required there, I am the one for it." 

The rat said : " If setting on fire, and mischief of 
any kind are needed there, I am the one for the 
business." 



* The word hasad is an error. Envy is not a quality that can be attri- 
buted to any beast. The Arabic word is hikd or hanak. . The Urdu should 
have been Jcina, 



IKHWANU-S-SAFA. 71 

The king spoke, saying : " Not one of these acts 
will be of any use there." Then he turned to the 
leopard, and said : " The qualities which these animals 
have mentioned are very proper in deahng with the 
numerous kings and nobles of mankind ; they are 
really worthy of these things ; for although apparently 
their form and figure resemble those of angels/ their 
dispositions and habits are hke those of animals and 
savage beasts. But those who are the doctors, and 
jurisconsults, and the discerning among men resemble 
the angels in their dispositions and qualities. Who 
is fit to send to them ; to dispute with them on the 
part of the animals." 

The leopard replied : '' True ; but in these days 
the divines and the doctors among men have cast 
aside the behaviour which is called ' angelic,' and 
have taken to de\dHsh habits. Morn, noon and night, 
they are engaged in contention and strife; and in 
backbiting and injuring one another. So, also, their 
judges and theb rulers have turned aside from the 
path of equity and justice, and taken to ways of 
violence and oppression." 

The monarch observed : " What you say is per- 

^ Tliis sentence has been very carelessly and incorrectly rendered in the 
Urdu. The Arabic has, "And they are most worthy of them; since 
although they have the bodies and forms of human leings, their souls (or 
minds), resemble those of savage beasts." The Urdu should have been 
iswdste agarcMjism o surat v.nTcl ddmiyon Jce Jiain, magar nufus unlce mUl 
sihu^ke hain. 



72 IKHWANU-S-SAFA. 

fectly true ; but it is right that our emissary be 
learned and honourable, and one who will not depart 
from what is just. Now, who is such an one, worthy 
of being sent thither, and who possesses all the quali- 
ties of an emissary ? There is no one in this assembly 
fit to go thither." 



CHAPTER XI. 

ON THE QUALITIES OF AN EMISSARY. 

The leopard asked the monarch, "What are those 
qualities which an emissary should possess? Be 
pleased to explain them." The monarch replied, 
"An emissary should possess understanding, and an 
eloquent and winning address. He should not forget 
anything he hears, but carefully treasure it up in his 
memory. He should reveal his secret thoughts to no 
one. He should faithfully perform what his trust 
demands, and should scrupulously fulfil his promise. 
He should not be loquacious. He should in no 
matter add anything of his own; but should say 
exactly what he was bidden to say. He should 
exert himself zealously in such affairs as will benefit 
the person who sends him.^ If the opposite party 

' The connexion and sense of the Arabic have here, too, been destroyed 
by the Urdu translator. The Arabic has, " He should not be loquacious ; 
should say nothing of his own judgment beyond that which was told him, 
except that in which he perceives the benefit of the sender." The Urdu of 
the last sentence (which Ikram 'Ali has made two distinct sentences of, the 
last of which he has embellished with some ideas of his own) might have 
run thus : — " Apm roSe se hajuLZ ushe Jci jo usJco hatlaya gaya Jiai TcuchTi no, 
Jcahe illdjis men hhejnewdle kl saluh mdllum ho. 



74 IKHWANU-S-SAFA. 

tempt him with bribes, he must not be shaken from 
the path of rectitude and true guidance to side with 
him, and thus fall headlong into the pit of perfidy and 
sin.^ If in any other city, relaxation and pleasure 
should by any means fall in his way, he should not 
tarry for their sake, but speedily return and acquaint 
his master with all that he may haye seen and heard ; 
and he should duly fulfil the instructions and the 
trust committed to him by his master, not omitting 
by reason of any apprehension the least part of the 
orders of which he is the bearer; for an envoy is 
bound to communicate in full the messages with which 
he is charged." The monarch then said to the 
leopard : " Who, in your opinion, is there in this 
company, possessing the fitness necessary for this 
business?" 

The leopard replied, saying : " No one is better 
able to accomplish this task than one of the comrades 
of Kalila and Damna." 

The lion (then) addressed the jackal, saying: — 
"What hast thou to say to the leopard's fixing on 
thee?" 

The jackal answered, saying : " The leopard speaks 



^ This sentence affords an excellent specimen of Ikram 'All's proneness 
to alter and amplify. It is a finely-turned sentence, written in excellent 
Urdu ; but it contains ideas to which the remotest allusion is not made in 
the Arabic. The whole passage, beginning with the words, Ziyada go^ 
and ending with the words paighdm pahunchdyd wdjih hai, is very different 
from the original. 



IKHWANU-S-SAFA. 7& 

truth : may God grant him a happy reward, and the 
fulfilment of his desires ! " ^ 

The monarch said; "If thou wilt go there, and 
contend on the side of thy brethren, as soon as thou 
returnest, thou shalt be loaded with honours and 
rewards." 

The jackal replied, saying : " I am your Majesty's 
obedient servant ; but there, among my own kind, are 
many who are hostile to me ! How can I manage as 
regards this?" "Who are these?" asked the 
monarch. 

The jackal replied : " Dogs cherish bitter hatred 
against us. What ! does your Majesty not know that 
they have contracted close intimacy and familiarity 
with men, and that they help them to capture savage 
animals ? " 

"What is the reason of their close attachment to 
men, and their attacking wild beasts?" asked the 
monarch ; " (so that) they have deserted their own kind, 
and taken up with a different class ? " 

None but the bear was acquainted with this mat- 
ter. He replied, " I know the reason of this." 
The monarch requested him to explain, and so the 
bear began as follows : — " By reason of the similarity 
of their natures, and congeniality of their dispositions, 
the dogs have formed close intimacy with men. In 

1 The words *■'■ Aut mwrad Jco jpahuncJidwe" are tlie translator's own. 
The Arabic is, Wa at aba mahzarahu, which, freely translated, would be, 
** And cast his lines in pleasant places." 



76 IKHWANU-S-SAFA. 

addition to this, they obtain many agreeable kinds of 
food among them. Further, covetousness, avarice, and 
vices such as exist in men, are found in their natures 
too. This is a stronger incentive to intimacy. Other 
carnivorous animals eschew these vices. The reason 
is, that the dogs eat flesh, whether it be raw or cooked, 
lawful ^ or unlawful, fresh or dry, salted or not salted, 
good or bad — as they can get it. And besides this, 
various fruits, vegetables, bread, pulse, milk, curds, 
sweet and acid things, ghee, oil, honey, sweetmeats, 
meal, and the various kinds of food eaten by men — 
are all eaten by them; they leave nothing unde- 
voured. Carnivorous animals do not eat these things ; 
indeed, they have no knowledge of them. And 
to so great a degree do covetousness and avarice 
exist in them, that it is impossible for them to permit 
any animals (of prey) to enter a town, to come and 
secure something to eat. If, sometimes, a fox or a 
jackal enter a village stealthily by night, to steal a 
fowl, or a rat,2 or any carrion, or a piece of bread, how 
loudly the dogs bark, and attack it, and eventually 
drive it away from thence ! Numbers are debased and 
ruined by this same greediness and covetousness ! ^ 

^ i. e.y Such as is allowed or prohibited by the SJiara\ 
^ The Arabie has, " To steal a hen, or a cock, or a cat," &c. 
2 This is not correctly translated j the Arabic has, after the words, 
*' Drive it away from thence," " and notwithstanding all this, you see them 
in a state of vileness, and poverty, and contemptibleness," &c. For t/=^=» 
Jcitne " how many " we should read "j* " hote^' when the EngUsh would 
be " by reason of this greediness and covetousness they are rendered vile 
and base." 



IKHWANU-S-SAFA. 77 

If they see any man, woman, or child with a cake of 
bread, or anything to eat in their hands, they wag 
their tails and shake their heads through greediness ; 
and if, through shame, they fling a piece or so to them, 
with what haste does each rush forward to whip it up, 
so that another may not secure it ! In men, too, are 
all these vices found; and it is on account of this 
congeniality, that the dogs have deserted their own 
kind and taken up with them ; and render them 
assistance in capturing the wild beasts." 

The monarch said : " Setting aside dogs, are there 
any other animals that are intimate and friendly with 
men?" The bear answered, saying: "Cats, too, are 
exceedingly intimate with them." The monarch 
asked: "And what is the cause of this intimacy?" 
The bear replied : *' The sole reason for this, too, is, 
that their natures resemble those of men ; (for) cats, 
too, like men, are covetous, and fond of different kinds 
of food." The monarch asked, " What is their con- 
dition among men ? " The bear said : " They live a 
somewhat better life than the dogs; for they enter 
their houses, and sleep on their beds ; and at meal 
time they go on the cloth spread for their food,^ and 
they feed them with whatever they themselves are 
eating. Moreover, whenever they find an opportunity, 

* DastarMwcm par jdtl hai is not the sense of the Arabic, and is not, I 
believe, in accordance with fact. DastarTchxmn Tee pas Jiazir hotl hai, would 
be the translation of the Arabic. 



78 IKHWANU-S-SAFA. 

they steal, too, from their meats and drinks. But the 
dogs worry them, and prevent them from entering 
their houses ; and this is the reason for the envy and 
hatred existing between dogs and cats. Whenever 
the dogs see them, they fly at and attack them as 
fiercely as if, could they but catch them, they would 
tear them to pieces and devour them. Cats, too, 
when they see dogs, scratch their faces, and tear their 
tails and hair, and swell out and expand with 
excessive rage ! This is because they, too, are their 
enemies." - 

The lion said : " Excepting these two, are there any 
other animals domesticated with men?" The bear 
answered, saying : " Rats, too, enter their houses and 
shops ; but there is no friendliness between them and 
men ; on the contrary, they are afraid of, and fly from 
them." " What is the reason of their going among 
them?" asked the monarch. He replied, saying: 
" They, too, go there attracted by the difierent kinds 
of food." 

The monarch inquired if any other animals went 
among them, and the bear said ; " The mongoose, too, 
occasionally steals among them, to pilfer and carry ofi" 
something." 

The monarch again asked, whether any other 
animals besides these visited their abodes? and the 
bear made answer, saying; "No others go; but the 
men seize leopards and monkeys by force and carry 



IKHWANU-S-SAFA. 79 

them off; these, however, are very unwilling to go 
among them." 

The monarch asked : " Since when are cats and 
dogs domesticated with men?" The bear replied: 
" From the time when the sons of Cain overpowered 
the sons of Abel." The monarch inquired how these 
events came to pass ; and the bear continued as 
follows: "When Cain slew his brother Abel, the 
family of Abel sought to be revenged on the family 
of Cain ; and so they fought with them. In the end, 
the family of Cain were victorious. They overcame 
them, and plundered, and carried off all their posses- 
sions, and spoiled them of all their cattle, their oxen, 
camels, asses, and mules, and became very wealthy. 
(Then) they feasted one another, and had different 
kinds of meats prepared. They slaughtered animals, 
and had their heads and legs flung in various places, 
around all their villages and towns. When the cats 
and dogs saw this abundance of meat, and these 
opportunities for eating, they forsook their own species, 
and came eagerly, and settled in their towns, and 
became their allies; and to this day, they dwell in 
peace and harmony with them." 

When the lion heard this story, he became extremely 
sorrowful, and exclaimed : " There is no power and no 
strength save in God, the Exalted ! the Glorious ! 
Verily, God's we are, and to Him shall we return ; " 



80 IKHWANU-S-SAFA. 

and he repeated this (portion of the) confession of 
faith several times. 

The bear said to him : " Why does the separation 
of the cats and dogs from their own kind occasion 
your Majesty sorrow ? " 

The hon said in reply ; "I mom-n not in the least 
for their separation ; but my sorrow is owing to what 
the sages have declared, to the effect that ' No greater 
evil and mischief could befal kings in the ordering and 
managing (of their realm) than this, to wit, that any 
of the allies of their hosts should desert them, and go 
over to the foe ; for such will convey to him informa- 
tion of moments of unguardedness, and of all that is 
good, and all that is amiss, and of every secret affair ; 
and, after informing him on all points, they will make 
known to him unknown tracks, and numerous strata- 
gems." All these are extremely great evils for kings, 
and for their troops. May God ever withhold His 
blessing from these cats and dogs ! " 

The bear made answer, saying : " God has already 
answered your majesty's prayer, and has dealt with 
the dogs just as yom' majesty desired. He has with- 
drawn every good and every blessing from their kind, 
and has bestowed them on the goats." 

"How is this?" said the monarch; "explain?" 
The bear said : " In this way : — At the time of bring- 
ing forth, after much difficulty and labour, they have 
eight or ten young ones, and sometimes even more ; 



IKHWANU-S-SAFA. 81 

and yet no one has ever seen a large pack of dogs 
outside any village or in any wild ; although no one 
ever slaughters them. On the other hand, although 
the goats bring forth but one or two young in the 
course of a year, and are constantly slaughtered, yet 
whole herds of them are to be seen in wilds and in 
towns, — herds so large that they cannot be counted ! 
The reason of this is, that in consequence of the food 
they eat, many calamities befall the young of dogs and 
cats ; and owing to the various kinds of food they eat, 
they suffer from various diseases, from which other 
carnivorous animals are free. Further, by reason of 
their own vices, and man's cruelty, their lives, and 
the lives of their offspring, are shortened. Hence it 
is that they are so vile and contemptible ! " 

Hereupon the lion said to the jackal : " Thou hast 
permission to depart. Go, then, to the presence of 
the king of the Genii, and accomplish the task for 
which thou hast been selected." 



CHAPTER XII. 

ON THE MISSION OF THE SECOND ENVOY. 

When the second messenger came to the bird-king, 
Shah Miirgh/ and told his tale ; he, on hearing what 
had happened to the animals, ordered all the birds to 
be in attendance ; and so, various kinds of birds of 
the plain, and of the mountain, and various kinds of 
water fowl, in number so vast a multitude that none 
save God could take count of them, assembled in 
obedience to command. Shah Murgh addressed them 
thus : — 

"Men pretend that all animals are their slaves, 
and that they are the lords; and for this reason 
many animals are debating with the men in the pre- 
sence of the king of the Genii." He then spake to his 
minister, the peacock, saying : " Which of the birds 
excels in speaking and eloquence, and is worthy of 
being sent thither to debate with the men?" The 
peacock replied, saying: "All the different families 

' Shah-i-Murgh=kiiig of birds. 



IKHWANU-S-SAFA. 83 

of birds are in attendance ; whichever you are pleased 
to command shall go there." 

" Shah Murgh said : " Mention the names of all to 
me, that I may know them." The peacock spake, 
saying : " The hoopoe, the cock, the pigeon, the 
francolin, the hulhul, the partridge, the lark, the swal- 
low, the raven, the crane, the grouse, the sparrow, the 
ring-dove, the turtle-dove, the wagtail, the duck, the 
heron, the teal, the nightingale, the ostrich, &c., are 
all present." 

Shah Murgh said to the peacock : " Do thou show 
me each kind, that I may inspect them, and discover 
the nature and qualities of each, and which is best 
suited for this undertaking." 

The peacock spake thus : " This one, seated here, 
arrayed in variegated plumage, is the hoopoe, the 
favourite spy of Solomon, the son of David. When 
it speaks, it bends its head as though it were bowing 
in prayer and adoration. It exhorts to good, and 
forbids the doing of evil. This is the one that brought 
intelligence^ to Solomon, the son of David, saying : — 
' The wondrous and strange things in the world which 
I have seen, even thou hast not witnessed ! Of such 
have I brought thee from the city of Saba, tidings in 
which falsehood finds no room. A woman dwells 
there whose state and pomp the tongue fails in de- 

• See the Koran ; chap, xxvii. (The Ant) verses 20 — 26. 



84 IKHWANU-S-SAFA. 

scribing ! The sovereignty of that country is in her 
hands, and there is an exceedingly large throne on 
which she sits in state. In short, all the good things 
of the world are in her possession ; nothing is want- 
ing. But she and her people are grievous sinners ! 
They regard not God, but worship the sun. To such 
a degree has Satan led them astray that they con- 
sider their error the true worship. Turning aside 
from the Merciful Creator, who made the earth, and 
the sky, and the heavens ; and who knows all things 
visible and invisible, they regard as God the sun, 
which is but a spark of His effulgence ; albeit, that 
the one true God alone, and none beside, is worthy of 
adoration.' 

" That is the cock, the summoner to prayer, with a 
comb on his head, standing on the wall. His eyes 
are red ; his wings outspread ; his tail erect. He is 
jealous and generous in the extreme. He is ever 
busy praising and glorifying God. He knows the 
hours of prayer, and reminds the neighbours of them, 
and admonishes them. In the morning, when sum- 
moning to prayer, he cries : ' Oh ye dwellers in the 
neighbourhood ! call to mind your God ! Ye sleep 
too long ! Have ye no thought of death and perdi- 
tion ? Have ye no dread of the fire of hell ? Do ye 
not desire Paradise ? Will ye not return thanks for 
the blessings of God ? Remember that Being who 
will make all joys to perish ! make provision for the 



IKHWANU-S-SAFA. 85 

journey to the world to come ! If ye desire to be 
safe from the fire of hell, then worship God, and ab- 
stain from worldly pleasures/ 

" And that, standing on yon eminence, is the fran- 
colin, the crier. The sides of his head are white ; his 
wings are speckled ; his form is cm-ved by reason of 
excessive bowing in prayer and adoration. When he 
utters his cry he rouses the attention of the neghgent, 
and proclaims the joyful tidings (of salvation). And 
then he says : ' Give thanks for the blessings of God, 
that those blessings may increase; and harbour no 
evil thought of God in your minds.' And in most of 
his prayers he petitions God thus : ' O God ! save me 
from all birds of prey, and from jackals ; and from the 
wickedness of men, and from physicians, who pro- 
nounce the eating of my flesh beneficial for the sick ; 
for under such circumstances life has no pleasure for 
me. I constantly call God to mind in the morning. 
I proclaim the truth, so that all men may hear, and 
act upon good counsel.' 

" This is the pigeon, the guide, who conveys letters 
to distant cities ; and sometimes, in the course of his 
flight, he laments exceedingly, saying : ' Woe is mine 
in separation from my brethren, and longing for the 
meeting of friends ! Oh God ! guide me to my native 
land, that I may find joy in the society of my friends !' 

"And this is the partridge, which always trips so 
gracefully amongst the flowers and trees of gardens. 



86 IKHWANU-S-SAFA. 

and is busy singing with most delightful notes. She 
is ever saying, by way of exhortation and advice : 
' Oh ye who destroy your own lives ! Ye who plant 
trees in gardens ! Ye who build houses in cities ! 
Ye who sit on high places ! Why are ye unmindful 
of the wrong-doing of the world? Restrain your- 
selves ! Forget not your Creator for an instant 1 
Keep in mind the day when, leaving behind ease and 
dwelling-places, you will have to lie in the grave with 
serpents and scorpions ! Better is it for you to be 
heedful now, ere you depart from your abiding place ; 
for so you will attain to abodes of bliss hereafter; 
otherwise you will fall into perdition !' 

** And this is the lark.^ As a preacher mounts a 
pulpit, so he at mid-day mounts high in air, and, 
settling on the corn-sheaths, pours forth varied 
strains of sweetest melody, singing thus in exhorta- 
tion : ' Where are these merchants and husbandmen 
who, through God's merciful kindness, by the sowing 
of a single seed, were reaping so abundant an harvest ! 
Oh, ye possessors ! Keep the fear of God before your 
eyes ! Bear death in mind, and before its hour arrives, 
pay Him the homage which is His due ! and deal 
justly and kindly with His servants (creatures) ! Let 



1 SwrTcMh is, I believe, a kind of goose. I have heard the name applied 
to the Brahmani duck. Here, however, the lark is evidently the meaning 
for it, to make it accord with the description. The Arabic is kubbara=& 
brk. 



IKHWANU-S-SAFA. 87 

not avarice lead you to hope that no beggar or in- 
digent person may this day haunt your doors ! For 
the tree of good which you plant to-day will to-morrow 
yield you fruit and joy ! This world offers the tillage 
for the world to come. If you sow the seed of good 
works herein, you reap the benefit in the world to 
come. If you perform any wicked acts, you will burn 
in the fire of hell like hay and stubble! Keep in 
mind that day when God will separate the unbelievers 
from those who beHeve, and cast them into the fire of 
hell, while the believers He will cause to be placed in 
Paradise !' 

" That is the bulbul, the story-teller, seated on the 
bough of yon tree. She is small of body, swift in 
flight, and has white on the sides of the head. She 
is constantly turning, first to the right, then to the 
left, and warbhng with the greatest fluency and me- 
lody ! And she keeps up a warm friendship with men 
in gardens ; nay, more, she enters their dwellings, and 
converses with them. When they become engrossed 
in pleasure, and so unmindful of God, she says, by 
way of exhortation and admonition : ' The perfection 
of God (be extolled) ! How negligent ye are ! In- 
fatuated of this life of a day ye forget the Truth ! 
Why are ye not occupied in praising Him ? Know 
ye not that ye are all made but to die ? that ye are 
nourished but to decay ? that ye are brought together 
but to be destroyed ? Do ye build these mansions 



88 IKHWANU-S-SAFA. 

that they may be laid waste ? How long will ye re- 
main enchanted by the joys of this world and ab- 
sorbed in the pleasures of life? After all, ye will 
soon die, and be buried in the earth! Even now, be 
mindful ! Know ye not what God (may He be ex- 
alted) did to the masters of the elephant ? ^ Abrahah, 
the leader of that band, formed the design of throwing 
down the temple of God by stratagem. He mounted 
hosts of men on elephants, and set out against the 
house of God. In the end, God rendered his schemes 
futile, and overwhelmed him and his hosts by means 
of large flocks of birds, which brought pebbles, and 
showered them so thickly on his host, that they made 
them, elephants and all, to become like worm-eaten 
leaves ! ' After this, she says : * Oh God ! preserve 
me from the eagerness of children (to catch me), and 
from harm from all animals.' 

" This is the raven, the soothsayer, or the revealer of 
secret things. His colour is black ; — he is*very wary. 
He makes known everything that has hitherto not 
been known. He is always busy thinking of God, 
and passes his days in travel. He visits all countries, 
and thence obtains information of the traditions of 
olden times. He alarms the careless with the (men- 
tion of the) penalties of negligence, and croaks as 
follows, by way of exhortation and friendly admonition ; 
^^—' Abstain from fleshly lusts, and fear the day when 

' See the Koran j chap. cv. (The Elephant), 



IKHWANU-S-SAFA. 89 

ye shall rot in the grave ! Your skins will be flayed 
by reason of the evil of your deeds ! Ye now errone- 
ously prefer the life of this world to that of the world 
to come. Ye cannot fly from the decrees of God, and 
abide in security anywhere. If ye desire deliverance, 
give yourselves up to prayer and supplication ; per- 
adventure God (may He be exalted) will have com- 
passion on you, and preserve you from calamity.' 

"This is the swallow — the traveller of the air. 
Light of wing ; with little legs and long wings. She 
commonly dwells among the abodes of men, and there 
nourishes her young. Morn and eve, she invariably 
presents her supplications and prayers for mercy. In 
her wanderings, she flies away to remote distance, 
fixing her abode in cold countries in the summer, and 
warm countries in the winter. The constant and 
unvaried burden of her praise and supplication, is as 
follows : — ' Holy is He who created the waters and the 
earth ! He who established the mountains ! He who 
caused the rivers to flow ! He who decreed suste- 
nance and death, according to fixed limits, which can 
never be exceeded ! He it is who watches over 
travellers in their travels. He is the Lord of the 
whole earth, and of all creatures.' After such praise 
and supplication, she sings thus : ' We have been to 
all countries, and have seen all (His) creatures, and 
have returned (in safety) to our own land. Blessed is 
He who by the union of the sexes, bestowed numerous 



90 IKHWANU-S-SAFA. 

offspring on them ; and, bringing them forth from the 
world of nonentity, clothed them with existence ! 
Praise be to Him who is the Maker of all creatm-es, 
and the Bestower of all blessings ! ' 

" Next is the crane, the watcher, standing in the 
plain yonder. His neck and legs are long.^ In his 
flight, he reaches midway between earth and sky. 
His watch takes place twice in the course of the 
night ; and he glorifies God, saying : ' Blessed is that 
God who of His omnipotence gave to every animal 
a mate, that they might beget offspring by their 
intercourse, and that they might remember their 
Creator ! ' 

"This is the grouse, the dweller in barren soil. 
She invariably lives in deserts and wastes ; and morn 
and eve constantly repeats this prayer : — ' Blessed is 
He who created the heavens and the earth ! He it 
was who created the (seven) celestial orbs, and the 
constellations, and the stars, all of which revolve in 
obedience to His decree ! To cause the rain to fall, 
the winds to blow, the thunders to roll, and the light- 
nings to shine, is His handiwork alone ! He it is who 
causes the exhalations to rise by means of which the 
earth is well-ordered ! ^ How wonderful a Creator is 
He, who, after death, raises mouldering and carious 

^ The translation should be, " His neck is long ; his legs short." But 
the Arabic has, "Long of neck and legs ;" and this is in accordance with 
fact. 

2 See the Koran, chap, xxi, (The Prophets) verse 31. 



IKHWANU-S-SAFA. 91 

bones to life ! The perfection of God (be extolled) ! 
So supremely great a Creator is He, that the tongues 
of men are utterly unable to express His praise ' 
What possibility is there, then, of attaining to a 
knowledge of His essence?' 

" The nightingale, the sweet songster, is seated on 
the bough of yon tree. He is small of body, nimble 
in motion, sweet of song. He thus pours forth his 
charming notes in praise of God." Praised be God, 
the Omnipotent, the Benign, the Peerless (for He has 
no equal) ; the Bestower of secret and manifest bless- 
ings; the Giver, as boundless as the ocean, who 
distinguishes men by lavishing bounteous favours on 
them ! And sometimes he sings thus, in most melan- 
choly strain : * How happy was the time when I 
wandered in gardens among the flowers, and the trees 
were laden with many different kinds of fruit !' " 

Here Shah Murgh said to the peacock, " Which of 
these is, in your opinion, the most fitted to send thither 
to debate with the men, and to take the part of his 
own kind?" The peacock replied, saying; "They 
are all competent for this undertaking ; for they are 
all poets, and eloquent of song. But the nightingale 
is the most eloquent, and has the sweetest notes." 
Hereupon Shah Murgh gave him the command ; " Do 
thou now take thy leave, and depart thither ; and do 
thou ever place thy trust in God ; for under all circum- 
stances He is the Defender and Succourer." 



CHAPTER XIII. 

ON THE MISSION OF THE THIED ENVOY. 

When the third messenger arrived before Ya'sub, the 
. king of the bees, and gave a full account of the case 
of the animals, he, being the king of all the winged 
insects of the earth, immediately, on hearing it, issued 
the following command : " Haste ! Let all the winged 
insects be in attendance/'^ 

In obedience to this command, all the flies, and 
mosquitoes, and gnats, and grasshoppers, and fleas,^ 
and wasps, and moths, — in short, all the animals that 
have small bodies, and fly with wings, and live no 
longer than a year, presented themselves. The king 
communicated to them the news he had received from 
the messenger, and asked : " Which of you is qualified 
to go thither, and side with the animals, and debate 
with the men?'' 

They all made answer, saying : — " Wherein do the 

1 See Note 1, p. 68. 

2 The word " fleas" is supplied by the Urdu Translator. As fleas do not 
possess wings, the Author of the Work very properly did not include them 
among the hashardt. 



IKHWANU-S-SAFA. 93 

men boast their superiority over us ? " The messenger 
said : " They boast of these things, viz. : that their 
bodies are larger ; that they possess greater strength, 
and that they are superior to the animals in every 
respect." 

The chief of the wasps then said ; " / will repair 
thither and dispute with the men." The chief of the ^ 
flies said : " Nay, but I will go, and act as the repre-^I^Kr 
sentative of our tribes." The chief of the mosquitoes, ^N 
said : " I will go." The chief of the locusts said : 
" I'll go and take part with our kind, and dispute with 
the men." Thus, each tribe was ready to undertake 
the task. The king said: "What is this? All of 
you, without thought or reflection, propose going 
thither!" 

The whole body of the gnats said : *' Oh, king ! 
we rely on the help of God ; and feel assured that, 
with his aid, we shall overcome them ; for the reason 
that, in olden times, there were great kings who were 
tyrants, and, with God's help, we always triumphed 
over them; there has been repeated proof of this." 
The king said: "Relate the circumstances to me." 
The chief of the gnats answered, saying: "Among 
men was a king named Nimrod, of great dignity. 
His haughtiness and depravity were enormous ! In 
his pomp, and dignity, and grandeur, he never 
bestowed a thought on any human being ! and one of 
our band, diminutive and frail of body as it was. 



94 IKHWANU-S-SAFA. 

destroyed so great a king ; ^ and his might, his dignity 
and power, notwithstanding, availed him nothing!" 
The king remarked : " You speak truth.'' 

The wasps said: *'When a man is clad in full 
armour, and grasping his spear, his sword, his knife, 
and his arrows, is ready for battle, if any one of us 
goes and bites him, and pierces him with his sting 
(which is like a needle's point) how wretched is his 
state then ! His body swells ; his arms and legs 
relax ; he is unable to move ; nay, he even becomes 
unconscious of his sword and shield!" "True," 
said the king. 

A fly said : " If at the time when one of the kings 
of men sits on his throne in exceeding pomp and 
state, and chamberlains and guards surround him 
with excessive devotedness and good will, in order 
that no vexation or pain of any kind may reach him, a 
single fly comes from his kitchen or necessary, with 
all its body befouled, and sits on his person and gar- 
ments, and worries him, they are utterly unable to 
protect him." The king replied: "What you say is 
true." 

A g nat sa id : " If a man is sitting in any assembly, 
or behind a screen, or surrounded by curtains, and 
any one of our band goes and works its way into 
his garments, and stings him, how uneasy and angry 
he becomes ! But his strength avails him nothing 

! See Note, p. 272, Salens Translation of the Koran, 



IKHWANU-S-SAFA. 95 

against us. He thumps his own head and slaps his 
own face/' The king observed : '' Herein you speak 
truth ; but in the presence of the king of the Genii 
no mention of these things is made. There, equity 
and justice, and manners and virtues, and discern- 
ment and eloquence, are discussed. Does any of you 
possess skill in these things ? " 

On hearing these words of the king they all bent 
their heads and became silent. Hereupon one of the 
sages of the bees came forward before the king, and 
said : " With God's help I will go on this business, 
and will join the animals, and debate with the men." 
The king and the whole assembly exclaimed : " May 
God aid thee in what thou hast resolved on, and give 
thee the victory over thy enemies." To be brief, they 
provided him with all things necessary for the journey, 
and took leave of him. The sage departed, and pre- 
sented himself before the king of the Genii, where 
other animals of various kinds were all present. 



CHAPTER XIV. 

ON THE MISSION OF THE FOURTH ENVOY. 

When the fourth messenger went to the king of the 
birds of prey, the 'Anka/ and described the case of the 
animals, he, too, issued orders for all the animals of 
his class to be assembled ; and so, in accordance with 
this order, the vulture, the eagle, the hawk, the falcon, 
the kite, the owl, the parrot f and in short, all such 
animals as have talons and (curved)^ beaks, and which 
feed on flesh, were instantly in attendance. 

The 'Anka related to them the story of the dispute 

' The ^Anka woiild appear to be the same as the RuTchTch and the Simurgh 
— a purely fabulous bird. Some, however, suppose the condor, others the 
bearded vulture to be the archetjpe of this bird. The 'anka, according to 
El Kazwini, " is the greatest of birds ; it carries off the elephant as the 
kite carries off the mouse. It Hves one thousand and seven hundred years." 
" When the young 'anka has grown up, if it be a female, the old female 
bird burns herself; and if a male, the old male bird does so." "This 
reminds us of the phoenix." — Lane's Translation of the Thousand and One 
Nights. 

^ The Musalmans invariably class the parrot with birds of prey, because 
of its having a curved beak and claws. 

3 It seems to me that the word munhanl should be inserted after minJcdr 
in the Urdu. The Arabic has very properly mukaioioasu-H-murJcur ; " with 
curved beaks." 



IKHWANU-S-SAFA. 97 

of the animals, and then addressed his minister, the 
Falcon, saying : " Which of these animals has such 
qualifications as will admit of our sending him thither 
to oppose the men, and take part in the dispute of his 
brethren?" 

The minister answered, saying : " None of them, 
except the owl, possesses the qualifications requisite 
for this business." 

The king asked, " What is the reason of the owl 
alone being fitted for this task?" The minister re- 
plied : *' The reason is, that all the birds of prey 
dread men, and fly from them ; nor do they under- 
stand their speech ; but the owl dwells near their 
towns ; nay, in the midst of most of their ruins. He 
possesses abstinence and contentment in a degree not 
found in any other animal. He fasts all day, and wails 
through fear of God; and during the night he is engaged 
in prayer, and in rousing those who are forgetful of 
their Maker. He calls to mind and laments for former 
rulers who are dead, and gives utterance to the follow- 
ing text, apropos of their case : ' They have left behind^ 
gardens and springs, and houses and corn-fields, and 
all those blessings, by means of which they lived in 

^ See the Koran ; chap, xliv, (Smoke) verse 24 The words TcazdliJca 
have not been translated into Urdu ; Sale translates them, " thus we dis- 
possess them thereof;" but the correct rendering would appear to be, 
" thus do we do," or " thus do we deal with oiu' creatures." The phrase 
is elliptically used for idalamru JcazaliJca. 

7 



98 IKHWANU-S-SAFA. 

comfort, and now others have become the possessors 
thereof.' " 

The 'Anka said to the owl : " What hast thou to 
say to the Falcon's fixing on thee ? " He replied, 
saying : " The Falcon's words are true ; but I cannot 
go there, because all the men bear me ill-will, and 
regard the sight of me as an ill omen, and shower 
abuse on poor, harmless me, who have never offended 
them in any way ! If they see me there at the time 
of the debate, they will become still more hostile, and 
this hostility will be the occasion of strife. It would 
be better, therefore, for you not to send me thither." 

The 'Anka then asked the owl, "Which of these 
animals is best fitted for this undertaking ? " He re- 
plied, " The kings and nobles of men are very fond of 
hawks and falcons, and carry them, seated on their 
hands, with the greatest willingness. It would be 
bet'ter if your majesty sent one of them there." The 
king looked towards their body, and said : " What 
do you consider advisable?" The hawk answered, 
saying : " The owl says true ; but the men do not 
show us such honour, because of our being in any way 
connected with them ; nor is it because we possess 
more knowledge and learning that they like us j but 
they are friendly to us, simply for their own advantage. 
They snatch away the game we bring down, and apply 
it to their own use. Day and night they are absorbed 
in worldly pleasures, and do not for a moment direct 



IKHWANU-S-SAFA. 99 

their attention to the duties which God has enjoined ; 
to wit, that they should worship Him, and live in fear 
of the reckoning of the day of judgment." 

The 'Anka said to the hawk : " Which, then, in 
thy opinion, is it advisable to send?" He replied, 
saying : " I am of opinion that you should send the 
parrot there, since the kings and nobles of men, and 
others of them, high and low, women and men, the 
ignorant and the learned, are all fond of him, and 
converse with him, and attentively listen to what he 
says." 

The monarch then addressed the parrot, saying : 
"T\Tiat dost thou consider advisable?" He replied: 
" I am at your service. I'll go there and dispute with 
the men on the part of the animals. But I desire that 
your Majesty and the whole assembly unite and aid 
me." The 'Anka' asked; "What dost thou require 
of us ?" He said ; " I wish your Majesty to supplicate 
God that I may triumph over my adversaries." 

In accordance with his request, the king prayed God 
to grant him help, and the whole assembly said 
" Amen." 

The owl, however, said : " Oh, king ! should your 
prayer not be answered, your anxiety and trouble will 
have been in vain. For, if prayer is unaccompanied 
by the necessary conditions, its results are not made 
manifest." The king said; "Explain the conditions 
which are necessary for the acceptance of prayer.'* 



100 IKHWANU-S-SAFA. 

The owl replied, saying : '* Prayer requires a good con- 
science, and a pure heart ; as a being when in want 
or trouble prays to God, so, while praying, his atten- 
tion should be wholly fixed on God. And it behoves 
him before offering up his supplication, to repeat the 
prescribed prayers, to fast, to give alms to the poor 
and indigent, and to lay before the heavenly threshold 
the particular state of sorrow and affliction in which 
he happens to be." 

The whole assembly hereon remarked : "He utters 
truth. All these things are indispensable in invoking 
Divine aid." 

The king then addressed the assembly thus ; " Ye 
know that the men have oppressed the animals, so that 
these poor wretches are grievously afflicted by them ; 
so much so that they have sought aid from us in spite 
of our being far removed from them ; and that we, 
notwithstanding the fact that w^e possess greater 
strength and power than men, and soar to the skies, 
have fled from their tyranny and taken refuge among 
mountains and seas; and that our comrade, the Falcon, 
has fled from them and taken up his abode in the 
wilderness ; — that we have entirely given up dwelling 
in their countries, and yet cannot escape from their 
violence ; and now things have come to such a pass, 
that we are forced of necessity to have recourse to dis- 
putation ! It is true that our strength is so enormous 
that one of us could, if he wished, carry off" any 



IKHWANU-S-SAFA. 101 

number of men, and destroy them ; but it does not 
become the good to commit such wickedness, and to 
notice their evil deeds; and so, of set purpose, we 
leave them alone, and commit them to God ; for no 
good comes of quarrelling and fighting in this world. 
They will obtain the fruits of these (their deeds) in 
the world to come." After this he proceeded as fol- 
lows ; " Many a ship distressed by violent gales, have 
we directed on its course ; and many are His servants 
(creatures) whom, when storms had wrecked their 
barks, and they themselves were sinking, we have 
placed in safety on the shore, to the end that God 
(may He be exalted) might be pleased with us ; and 
that thus we might show due thanks for his favours 
in bestowing such powerful bodies and such strength 
on us. He is, in every respect, our defender and 
helper." 



CHAPTER XV. 

ON THE MISSION OF THE FIFTH ENVOY. 

When the fifth envoy came into the presence of the 
king ^ of the aquatic animals, and informed him of the 
dispute, he, too, proclaimed a gathering of all his sub- 
jects ; and so the fishes, the frogs, the crocodiles, the 
dolphins, the tortoises, and all other aquatic animals of 
different kinds as to figure and form, were in attend- 
ance on the instant of receiving the order. 

The king repeated to them all that he had heard 
from the lips of the messenger, and then addressed the 
messenger thus : "If the men consider themselves 
superior to us in strength and valour, I will away this 
instant and scorch and blast them all with a single 
breath ; and, by the power of my breath, draw them 
into (my jaws) and swallow them up/' ^ 

The messenger replied, saying : " They do not boast 
of such things; but they believe themselves superior, 
in these matters ; viz. : the possession of greater 

1 In the original, this king is called " The Dragon." 

2 The Urdu loses in force and appositeness here by having omitted to 
mention above that the dragon is the king of the aquatic animals. 



IKHWANU-S-SAFA. 103 

intelligence and wisdom, their acquaintance with all 
the various sciences, and numerous arts and devices ; 
and the possession of such understanding and dis- 
crimination as are found in no other creature." 

The king said : " Give a full account of the arts and 
sciences with which they are acquainted, that I, too, 
may know something of them." 

The messenger made answer, saying : " What ! 
does your Majesty not know that by their knowledge 
and wisdom they dive into the Red Sea^ and bring up 
pearls from its depths? that by their devices and 
stratagems they climb mountains, and capture and 
bring down vultures and eagles ! In the same way, 
they make ploughs^ of wood, and attach them to the 
shoulders of oxen, and place heavy burdens on their 
backs, and drive them from the east to the west, and 
from the west to the east, traversing forests and desert 
wastes. By thought and wisdom they construct ships, 
which they load with merchandise, and sail from sea 
to sea. They ascend mountains and hills, and bring 
away various kinds of precious stones, and they dig 

^ Where the Urdu translator got the words "The Eed Sea" from, is a 
mystery! The original says, with much more exactness and elegance, 
" Deep and swelling seas." 

^ The Urdu is lamentably at fault here, and is little better than nonsense ! 
The translation of the Arabic runs thus : " They make carts of wood, and 
attach them to the breasts and shoulders of oxen, and then load them (the 
carts) with heavy burdens, and," &c. The Urdu should have been : " Awr 
isitarah az rafi-i-ilm o tadhir laTcri Id gadlydn handJcar hailon ke sznon aur 
JcdndJion par hdndhkar unmen hhdrl hhdrl hojh Iddte hain aur mashrik se 
maghfib ko aur maghrib se mashrik ko lejdie hain. 



104 IKHWANU-S-SAFA. 

out from the earth gold, and silver, and iron, and 
copper, and many other things. If a single man were 
to go, and, by the power of knowledge, construct a 
magical image on the brink of any stream, or river, or 
torrent, and a thousand crocodiles or dragons were 
then to go thither, they would be powerless to pass 
that way ! But, in the presence of the king of the 
Jinn, equity, justice, debating power, and argument 
are in request, and no mention is made of might, and 
strength, and resource, and stratagem." 

When the king heard all this from the lips of the 
envoy, he turned towards all those Avho surrounded 
him, and said : " Now what do you consider advisable ? 
Which individual should go there and dispute with 
the men ?" No one answered but the dolphin, which 
lives in the sea, and is very friendly to men (he ex- 
tricates from the sea those who are drowning, and 
lands them safely on the shore) -^ and he said : "Of 
the aquatic animals the fish is best fitted for this 
business, for she has a large body, an agreeable form, 
a neat mouth, silvery colour, and a faultless body. 
Her movements are active. She swims extremely 
well. In number her kind exceeds that of all other 
aquatic animals. Such is the multiplicity of her off- 
spring that all streams, rivers, and ponds, abound 
with them! Further, she is held in great esteem 
among men, since on one occasion she afforded a 

' This reminds us of the story of Arion. 



IKHWANTJ-S-SAFA. 105 

propliet ^ of theirs refuge in her belly, and then landed 
him safely in his abiding-place. All men confidently 
believe that the whole earth is supported on her 
back." 

The King asked the fish, "What sayest thou to 
this?" She replied, saying: "I can on no account 
go there, and I cannot debate with the men. For I 
have no legs to carry me so far, nor have I a tongue 
to converse with them. I am unable to endm'e thirst, 
and if I am separated from the water for a moment, I 
am undone. In my opinion the tortoise is best fitted 
for this task, since he leaves the water and lives on 
land ; and life on land and life in water are the same 
to him. Besides, he has a strong body and a hard 
back, is extremely forbearing, and meek in enduring 
pain and trouble.'* 

The king said to the tortoise : '' What dost thou 
consider advisable ? " He answered, saying : " This 
business cannot be accomplished by me either. My 
legs tii-e in walking, and the road is long. I am poor 
of speech, too, and would never be able to say much. 
The dolphin is the best for this work, for he is a hardy 
traveller, and is possessed of much power of speech." 

So the king again asked the dolphin, " What dost 
thou deem advisable?" He replied, saying: "The 
crab is the proper person for this affair ; for the reason 

' Sabibu-'l-liut (the lord of the fish), is a surname of the prophet 
Jonah. • ■ 



106 IKHWANU-S-SAFA. 

that he has many legs ; walks and runs fast ; has a 
firm gripe and sharp claws, and a strong back, sheathed, 
so to speak, in armour." 

The king mentioned the matter to the crab, and he 
made answer, saying : ** How can I go thither with 
my ugly shape and figure, my humped back and my 
hideous face ? I fear I should be an object of ridicule 
there ! " The king asked, " Why wouldst thou be 
ridiculed? What defects are there in thee?" The 
crab replied, saying : " When they behold me they 
will say, * Why ! this is a headless animal, with eyes 
on his shoulders, and a mouth in his breast, and jaws 
slit on his two sides ; and he has eight legs, and they 
crooked ! He walks sideways ! ^ His back looks as 
though it were made of lead V^ As soon as they see 
me they will make a laughing-stock of me." The 
king then asked him who was best fitted to be sent 
there, and the crab replied, saying : " In my opinion 
the crocodile is well adapted for this business, for his 
legs are strong, he walks a great deal, and runs 
swiftly. He has a large mouth, a long tongue, numer- 
ous teeth, and a hard body. He is very patient, too, 
waiting long in the expectation of attaining his object, 
and is not given to haste in any matter." 

1 Here, again, the translation is at fault. The Arabic has : " he walks 
sideways," of which munh Ice Ihal clialta is not the correct rendering ; but 
'^pahlu 'par chaltaP 

■^ The word 'pit'h is required in the Urdu after cJialtd. The Arabic has, 
*' his hacTc is as though it were lead." * 



IKHWANU-S-SAFA. 107 

So the king asked the crocodile. He replied, say- 
ing : " I am quite unsuited for this business, for I am 
prone to anger, and am given to springing upon and 
carrying oflP anything I can seize ; all these are vices. 
In short, I am thoroughly perfidious and deceitful ! " 

The messenger, on hearing this, observed : " There 
is no need of strength, and power, and trickery there ; 
but rather of all, such things as understanding and 
gravity, and justice and equity, and chasteness of 
speech and eloquence." 

The crocodile replied : "I possess none of these 
qualities. I think, however, that the frog is best 
qualified for this task; for he is wise, and patient, 
and abstinent. He praises God day and night, and 
morn and eve he is occupied in praying and fasting. 
He enters the houses of men, too. With the children 
of Israel he is held in great esteem, because, on one 
occasion, he befriended them thus : * When Nimrod 
cast Abraham into the fire, he (i. e. the frog) carried 
water in his mouth, and poured it on the fire,^ to ex- 
tinguish it, and prevent it from taking effect on the 
body of Abraham. And again, when strife arose be- 
tween Moses and Pharaoh he rendered assistance to 
Moses.' Besides, he is eloquent ; discourses much \ 
and is ever busy praising and magnifying God. Then 

* I can gather no information touching this mu-acle of the frog's. The 
angel Grabriel is generally believed to have been the instrument employed 
to save Abraham. 



108 IKHWANU-S-SAFA. 

again, he moves both on land and in water ; knowing 
how to walk on land as well as how to swim in the 
river. His limbs, too, are well proportioned; his 
head is round ; his face * handsome ; his eyes bright, 
and his legs long. He moves briskly, and he enters 
men's houses without feeling afraid." 

The monarch then addressed the frog, saying: 
"Now what dost thou consider advisable?" He 
made answer thus : "I am quite at your disposal. 
I am your majesty's servant, and any command that 
you may issue is agreeable to me. If you have fixed 
on me to go there, I comply willingly. I will go 
there and take the part of my brethren in disputing 
with the men. Bat I hope that your majesty will 
supplicate God to grant me help and succour ! for a 
monarch's prayer in behalf of his subjects is accepted 
(of God)." 

In accordance with his request the king offered up 
a prayer to God, and the whole assembly said "Amen." 
Then the frog took leave of the king, and departed, 
and presented himself before the king of the Genii. 



CHAPTER XVr. 

DESCRIBING THE MISSION OF THE SIXTH ENVOY. 

When the sixth messenger went to the king of the 
reptiles, the basiHsk, and described the events which 
had befallen the animals, he instantly commanded the 
attendance of all creeping things, and forthwith all the 
snakes, scorpions, chameleons, lizards, iguanas,^ spiders, 
lice, ants, earth worms, and, in brief, all those insects 
that are bred in filth, and that crawl on the leaves of 
trees, presented themselves before the monarch. In 
such numbers did they assemble, that none save God 
could count them ! 

When the monarch beheld their marvellous and 
strange forms, he was struck with astonishment, and 
remained silent for some time. Again, when he 
scanned them closely, too, there was a vast multitude 
of animals ! their bodies small and feeble ; their senses 
and intelhgence sHght ! He pondered deeply as to 
what could be effected by their agency, and asked his 

' Shakespear's Dictionary confounds the word susmar and sus. The 
latter is a porpoise. The former is a lizard of the iguana kind, caUed in 
Hindi goh, in Arabic zahl, and in Persian susmar. 



110 IKHWANU-S-SAFA. 

wazir, the viper : " Thinkest thou that any of these is 
fit to be sent thither by us, for the purpose of dis- 
puting, and to oppose the men? For most of these 
animals are deaf, and dumb, and blind; have absolutely 
no legs, no appearance of hair on their bodies, and 
neither beaks nor talons; and most of them are 
feeble and powerless." 

In brief, the king experienced much anxiety and 
grief because of their state, and involuntarily pitied 
them in his heart, and wept for sorrow ; and, looking 
towards heaven, he supplicated God as follows ; " Oh, 
Thou who art the Creator and Sustainer ! Thou alone 
takest compassion on the state of the feeble ! Of Thy 
goodness and loving-kindness look down on the con- 
dition of these (creatures) for Thou art the Supremely 
Merciful." 

By reason of the monarch's prayer, all the animals 
assembled there, suddenly commenced speaking in the 
most eloquent manner.^ 

The Cricket's Sermok. 

The cricket, perceiving that the monarch experienced 
much compassion and tenderness for his subjects and 
troops, mounted on top of a wall,^ and having adjusted 

^ The Arabic has : " The animals articulated with tongues of eloquence, 
' Amen ! Oh, Lord of the beings of the universe ! ' " 

2 The Urdu of this passage is both unidiomatic and incorrect. It should 
have been ^^ Wc dnvdr pcir jo Tcanh thl charh gaya aur apne saz ho dnrust 
karJve," S^c. 



IKHWANU-S-SAFA. Ill 

his pipe, commenced chanting the praise of God with 
surpassingly sweet notes, whilst he delivered this 
sermon with much eloquence : — 

" Praise and thanksgiving are the due of that true 
Benefactor, who made various kinds of comforts and 
conveniences for life on the earth, and who, of His 
Omnipotence, brought animals into being from a state 
of nonentity,^ and bestowed on them various forms ; 
who existed before time and space, and before the 
earth and heavens ; who was manifested by His sole 
effulgence,^ misullied by any contingent existence 
(finding place in His nature) ;^ who created the 
efficient "^ spirit a simple light, without compounding 
of matter and form ; but by the utterance of a simple 
"Be" brought him forth from behind the veil of in- 
existence, and made him present on the theatre of 
life." 

He then said : "Oh King ! Grieve not for the 
feebleness and powerlessness of this host; for their 
Maker, who created them, and provided their sus- 
tenance, is ever taking care of them. As parents 
feel affection and tenderness for their children, so He, 
too, tenderly regards the state of these. For when 



' Literally, — From the augles (or comers) of inexistence. 

2 Literally, — " He was manifest by tlie effulgence of His Unity." Here, 
again, the Arabic has not been understood, and the words he oldish^ Sfc, 
are inserted without any warrant. 

^ Vide note 4 of the Preface. 

* Literally,— "The Effecting Spirit."— FzcZe note 5 of the Preface. 



112 IKHWANU-S-SAFA. 

God created the animals, and made the form and 
figure of each distinct, He bestowed strength on some, 
and others He made feeble ; on some He conferred 
large bodies, and on some small ; but He has placed 
all on an equality with respect to His gifts and boun- 
ties. He furnished each with suitable means of ob- 
taining useful and beneficial things, and suitable 
weapons for warding off" injury. In respect of this 
gift, all are on a par. None enjoys any superiority 
over another. When He gave the elephant a bulky 
body and great strength, He also furnished him with 
two long tusks, by means of which he keeps himself 
safe from the malignance of rapacious beasts \ and by 
means of his trunk he derives benefit. And although 
He has bestowed a small body on the gnat, He has 
furnished it, by way of compensation, with a pair of 
very delicate and active wings, by means of which it 
flies and saves itself from its enemies. With respect 
to this gift, whereby they avail themselves of benefits, 
and are protected from harm ; large and small are all 
on an equality. In the same way, Ha has not ex- 
cluded this crowd that appear, externally, to be with- 
out hair and feathers, from this gift. When God 
created them in this state, He made for them all the 
apparatus by means of which they may acquire bene- 
fits, and keep safe from injury. If your majesty will 
attentively consider their circumstances, you will per- 
ceive that those among them who are small and feeble 



IKHWANU-S-SAFA. 113 

of body are active in flying, and fearless ; that they 
preserve themselves from all harm, and suffer no 
anxiety in acquiring conveniences and enjoyments. 
All the animals that possess large bodies and great 
strength, avert injury from themselves by means of 
strength and courage, as the elephant, the lion, and 
other animals, whose bodies are large, and who pos- 
sess great strength. Some, again, preserve them- 
selves from all. harm by sv^ift running and flight, as 
the antelope and the hare, and the wild ass, &c. And 
some find safety from things to be. avoided by means 
of their wings ; as birds. And many there are that 
save themselves from danger by submerging them- 
selves in rivers and seas ; such are aquatic animals. 
Again, there are many such as conceal themselves in 
holes, like rats and ants ; apropos of which God has 
spoken in the story of the ant, saying : ' The queen- 
ant said to all the other ants : Hide in your habita- 
tions, lest Solomon and his troops crush you under 
foot, for they are not aware' (of your presence).^ 
Again, there are those whose skins God has made 
hard, by reason of which they are safe from all harm, 



' See the Koran ; chap, xxvii, (The Ant) verse 18, " The Queen Ant 
said : ' O ye ants ! enter your habitations, lest Solomon and his troops 
crush you under foot, lohilst they Jcnoio it not.' " The reader will perceive 
the difference between the sense of the words underlined and the transla- 
tion of the same sentence from the Urdu. 



114 IKHWANU-S-SAFA. 

as the tortoise, fishes/ and all aquatic animals. And 
many such there are as hide their heads under their 
tails, aud so escape from all harm, as the hedgehog. 
Moreover, the modes whereby these animals obtain 
their sustenance are very numerous. Some perceive 
vs^ith keenness of vision, and with vigorous wing, find 
their way to the place where they see eatable things ; 
as vultures and eagles. Some seek out their food 
by scent ; such are ants. When God withheld from 
these animals that are so very small and feeble, senses 
and instruments wherewith to procure their suste- 
nance. He, of His tender mercy, alleviated their labour 
and trouble. As other animals endure the labour and 
trouble of fleeing and hiding (so) these (do not, but), 
are preserved from such efforts. Since He has created 
them in such habitation and secret places as none are 
acquainted with. Some He has created in grass ; 
some He has hidden in grain ; some He has placed 
in the bellies of animals ; and numbers in the earth, 
and in ordure. Moreover, He causes the aliment of 
each to reach it in its particular place, witliout the ex- 
ercise of any one sense (on its part); without move- 
ment, and without trouble and exertion. He has be- 
stowed on them the power of suction, by means of 
which they draw off the moisture, and convert it into 

^ This is very ridiculous ! The Arabic has been completely misunder- 
stood. The proper rendering is, " As the tortoise, the crab, and testaceous, 
sea animals." 



IKHWANU-S-SAFA. 115 

food for their bodies ; and by reason of this moisture 
the strength of their bodies is supported. These are 
spared such labour and anxiety as other animals ex- 
perience, when they wander forth for the sake of sus- 
tenance, and when they flee from harm. Hence it is 
that God has not furnished them with feet and hands 
wherewith to move and provide their necessities, 
or mouths and teeth to eat with. Nor have they 
throats wherewith to swallow ; nor stomachs to digest 
with ; nor intestines for the excrementitious portion 
of the food to collect in ; nor livers to purify the 
blood ; nor spleens to absorb the humour of gross 
melancholy ;^ nor kidneys and bladders to secrete the 
urine ; nor veins for the blood to flow in ; nor gang- 
lions in the brain by means of which to keep the 
senses adjusted. They are free from all protracted 
illnesses ; stand in need of no kind of physic ; in 
short, they are preserved from all those troubles in 
which large and powerful animals are involved. Pure 
is that God who, of His Omnipotence, provided an /) 
unceasing supply of their wants, and preserved them 
from every trouble and every affliction ! Praise and 



^ According to the Mohammedan physicians (who herein follow the 
physicians of antiquity), there are four principal moistures or Immours 
(a/dildt) in the natural body— blood, choler, phlegm, and melancholy, or in 
the language of the Musalman, Khun, Sqfrdi, Balgham, and Sauddi. It 
is on the due proportion and combination of these, they affirm, that the 
disposition of both body and mind depends. KMlt (of which the plural is 
aMlat) is the term for any one of these humours. 



116 IKHWANU-S-SAFA. 

thanksgiving be to Him for having bestowed such 
blessings/' 

When the cricket finished this sermon, the BasiHsk 
said : " May God continue and increase thy chasteness 
of speech and eloquence, Thou art extremely eloquent 
and extremely learned and intelligent ! " After this 
he added, " Can'st thou go thither to dispute with 
the men?" He replied, saying: "I am ready with 
my whole service. I will go thither at your majesty's 
command, and join the company of my brethren." 

A serpent (now) said to him : " Do not mention 
there that you are the emissary of pythons^ and ser- 
pents." The cricket asked why not? It replied: 
"Because from of old there is immense enmity and 
antagonism between serpents and men ; so much so 
that some men even condemn God, saying : " Why 
has He created them ? There is no benefit from 
them; on the contrary, there is nothing but incon- 
venience and harm." The cricket asked: why do they 
say this? and the serpent replied: "Because of the 
poison which is in their jaws (so they say) ; ' No good 
whatever — nothing save death to the animals comes 
from them.' It is in consequence of their ignorance 
that they give utterance to such folly. They have no 
knowledge of the real nature and utility of anything ; 

^ So I venture to ti'anslate the word azhdaha, wliicli the dictionaries 
render " Dragon," but which undoubtedly more commonlj signifies a huge 
serpent of the Boa Constrictor species. 



IKHWANU-S-SAFA. 117 

and hence it is that God has inflicted punishment on 
them, so that now they all stand in need of them 
(serpents) (and that) to such a degree that kings and 
nobles keep the poison of these creatures in their rings, 
so that it may come of use on occasion. If they would 
carefully consider, and obtain a clear knowledge of the 
condition and use of these animals, and of the ad- 
vantage of this poison which is in their mouths, they 
would not say : ' Why did God create them ? No 
good comes of them ;' and would not utter foolish 
objections against God. Although God has made 
this poison the cause of death to living things, yet 
He has made their (serpents) flesh the means of 
averting this poison." 

The cricket said : " Oh, philosopher ! set forth some 
additional advantages." The serpent said : " When 
God created the animals that you mentioned in your 
sermon, and bestowed on each kind instruments and 
apparatus by means of which they obtain benefits and 
preserve themselves from injury, he furnished some 
with warm stomachs, so that the food, after being 
masticated, is digested thereby, and becomes a part of 
the body. Now, snakes possess neither a stomach, 
Avherein the food may be digested ; nor teeth, by force 
of which to masticate ; but, in lieu thereof. He placed 
a warm poison in their mouths, by means of which 
they eat and digest. For, when a snake takes the 
flesh of an animal into its mouth, and pours this warm 



118 IKHWANU-S-SAFA. 

poison on it, the flesh instantly dissolves, and it 
swallows it. If then God (may He be exalted) had 
not formed this poison in their mouths, how could 
they have eaten anything? Pood could not have 
been attained by any means. They would have 
perished of hunger; and not a snake would be 
visible in the world." 

The cricket said : " Explain this (though) : what 
benefit accrues to animals from these (creatures) ? and 
what is the advantage of their creation on earth?" 

It answered, saying : " As there is benefit from the 
creation of other animals, so advantage results from 
these, too." " Explain this matter minutely and fully 
to me," said the cricket. So it proceeded thus : — 
" When the Most High God created the whole world. 
He regulated every affair according to His will. 
Throughout the whole animal creation. He made 
some for the use of others, and furnished them with 
efficiencies,^ as His wisdom saw fit, doing that wherein 
the world's benefit was apparent to Him. But occasion- 
ally, by reason of some of these efficiencies, mischief 
and harm happen to some ; — not that God afflicts 
them by this harm, although the evil of everything is 
manifest (to Him) of His (fore) knowledge ; but it is 
not the Creator's plan of action not to create a thing 
which tends to the benefit and prosperity of the greater 
part of the world, because a small amount of harm 

^ Literally, — Causes, or powers to produce certain effects. 



IKHWANU-S-SAFA, 119 

results from it. The explanation of this is as follows : 
— When the Most High God made all the stars, of all 
these, He ordained the sun to be the lamp of the 
world, and made its heat the cause of life. This sun 
is to the whole world as the heart is to the body. As 
natural heat springs from the heart, and spreads over 
the body, and is the source of life, so from the heat of 
the sun, too, benefit results to the creation. If at any 
time mischief and harm overtake some by reason of it, 
it behoves not the Creator on this account to annihi- 
late the sun, an^ so deprive the greater part of the 
world of mirSpaired good and complete benefit. Such 
is the predicament of Saturn, too, and of Mars, and all 
the stars, by whose means well-being and prosperity 
result to the world, even though at certain inauspicious 
seasons, a few experience harm by excess of heat or 
cold. In the same way, God (may He be exalted) 
sends forth the rain-clouds to all quarters of the earth, 
for the benefit of His creatures ; although occasionally 
misfortunes befall living things by reason of them, and 
the habitations of some wretched people are laid waste 
by excessive inundation. Such, too, is the case with 
all carnivorous and herbivorous animals, and serpents, 
scorpions, fishes, crocodiles, and insects. Some of 
these He has created in filth and corruption, in order 
that the atmosphere may be kept clear of putrefaction ; 
lest the exhaling of noxious effluvia should poison the 
air, and pestilence occur in the world, and all animal 



120 IKHWANU-S-SAFA. 

life perish at a stroke. Hence it is that all these 
reptiles are commonly generated in the shops of 
butchers and fishmongers, and abide in filth. When 
they are bred from filth, they convert into aliment 
whatever (of baneful) efiect there is in the filth ; the 
air becomes pure, and the world is kept safe from 
pestilence. Then, again, these little reptiles serve as 
food for the large ones, which feed on them. In short, 
God (may He be exalted) has created nothing in vain. 
It is those who are not cognizant of these benefits 
who pass judgment upon God, saying: "Why has 
He created these ? They are of no benefit." Whereas 
it is nought but sheer ignorance and folly in them to 
pronounce impertinent judgments on God's acts. 
They have no knowledge of His skilful handiwork 
and His wondrous power." I have heard that some 
foolish men suppose that the favours of God, Most 
High, do not pass beyond the lunar sphere. Were 
they to attentively regard and reflect upon the circum- 
stances of all existing things, they would learn that 
His goodness and loving kindness comprehend all — 
small and great ; since, from the Source of the 
Bounteous Bestower, benefits flow to all creatures. 
Each is the recipient of His bounty in proportion to 
its capacity. 



CHAPTER XVII. 

DESCRIPTIVE OF THE GATHERING OF THE DEPUTIES OF THE 
ANIMALS. 

In the morning, when the deputies of all the animals 
had arrived from every quarter, and were gathered 
together, and the monarch presided in the public Court 
to decide the question at issue, the mace bearers, in 
obedience to command, proclaimed as follows : — " Let 
all complainants and seekers of justice who have suffered 
oppression, come forward and be in attendance ; (for) 
the king is seated to settle the dispute, and the judges 
and jurisconsults are present.*' 

On the instant of hearing this, as many animals 
and men as had congregated there from all quarters, 
formed themselves into rows and stood before the king, 
and saluted him, and invoked blessings on him. 

When the king observed them attentively, he per- 
ceived that there were all kinds of animals present, in 
vast numbers ! For a moment he remained speechless 



122 IKHWANU-S-SAFA. 

with amazement ; then he turned to one of the philo- 
sophers of the Genii, and said : " Observest ^ thou 
these wondrous and strange creatures?" He rephed, 
saying : " Sire 1 I am contemplating them with my 
mind's eye.*^ Your Majesty is struck with astonish- 
ment at the sight of them; I am wondering at the 
wisdom and omnipotence of the all- wise Maker, w^ho 
created them and fashioned them so variously ; who in 
all seasons supplies them with nourishment, and pre- 
serves them from all trials ; nay more, whose intuitive 
knowledge^ comprehends them all. For, when the 
Most High God concealed himself from the contem- 
plation of the discerning by veils of light, beyond 
which not even the shadow of a fancy or thought can 
reach. He made these His works manifest, to the end 
that the intelhgent might contemplate them ; and He 
brought into view^ all that was veiled in His invisible 
world, that the observant might behold it, and acknow- 
ledge His Skill, and Peerlessness, and Omnipotence, 
and Soleness, and not stand in need of proof and 



1 There is an error here, in Dr. Lees's edition of the text. The word 
delcM occurs where dekhta is evidently required. 

2 The Arabic version makes the sage say, with infinitely more sense : 
" Yea, Sire ! I see them with the eyes of my head, and contemplate their 
Maker witli my mind's eye." 

^ I take Tmzuri here in the sense which Mohammedan logicians attach to 
it. The meaning of the passage is simply : " His Omniscience embraces 
them all." It is almost needless to remark, that the Arabic has been mis- 
understood here. 

^ Literally^ — " Into the plain of the place of manifestation." 



IKHWANU-S-SAFA. 123 

demonstration. Further, these forms, which are per- 
ceived in the material world, are the similitudes of 
those which exist in the world of spirits (save that) the 
latter are composed of light and are subtile ; whereas 
the former are dark and dense. And, as a picture 
corresponds in every limb with the animal it repre- 
sents, so these forms, too, correspond with those which 
are found in the spiritual world. But these are the 
movers, and those the moved. Those forms, again, 
which are lower in the scale (of creation) than these, 
are devoid of senses, and motion, and speech ; ^ while 
these are perceived by the senses. The forms which 
exist in the other world" endure; whereas these 
perish and pass away. 

After this, he rose and delivered the following dis- 
course : — 

" Praise be to that God who of His Omnipotence 
brought forth all creatures, and created various forms 
in the world ; and who, having brought into existence 
all created things (which are beyond the comprehen- 
sion of any creature's understanding), displayed the 
glory of the light of His handiwork to the view of 

^ The whole of this passage is sheer nonsense — the result of the Urdu 
Translator's meagre knowledge of Arabic. The Urdu should have been : 
" Aur joJci inJce siiod hain toe be hiss o haralcat wa Midmosh hairCaur ye jo 
^dlam-i-ajsdm men liain tve mdhsusdt hain aurioejo ^ dlam-i-ariodh men hain 
vce mcH Tculdt^ aur ye fd^eddr hain atir toe nd pd^eddr zaiodl pazlr fasdd 
taJchmlr. 

'^ 'Alam-i-hakd is the opposite of 'alam-i-fandy and means literally, " The 
enduring world." 



124 IKHWANU-S-SAFA. 

every thoughtful being. Who bounded the earth's 
surface on six sides/ and made time and place for the 
convenience of His creatures. Who made the heavens 
of several stages upwards, and stationed angels in each 
place. Who bestov^ed different kinds of shapes and 
forms on the animal creation, and conferred on them, 
from the rich store of His beneficence, many and 
various blessings. Who, of His unbounded goodness, 
granted to those who supplicate Him and cry (to 
Him) for help, the high honour of proximity^ (to Him- 
self). Who bewilders and confounds in the vale of 
error those who intrude their feeble intellects into the 
mysteries of His nature. Who, prior to Adam, created 
the Genii of flaming^ fire, and bestowed wonderful 
forms and subtile bodies on them, and who brought 
forth from nothing* all created things, and endued 
them with distinct characters and stations, fixing the 
abode of some in the highest heaven, and of some in 
the nethermost^ hell, and of many others in stages in- 
termediate between these two. Who caused every one 
in this world of darkness to arrive on the high road 
of guidance by means of the light of His revealed 

1 That is, north, south, east, west, and the directions of the zenith and 
nadir. The majority of Mohammedans beheve the earth to be of the form 
of a disk. 

2 This is merely the Mohammedan way of expressing the idea that God 
is nigh those who call unto Him. , 

^ Properly, " from smokeless fire." 

^ Literally, — from the closet of non-existence. 

* Literally, — the cellar (or lowest part) of the nethermost hell. 



IKHWANU-S-SAFA. 125 

word.^ Praise and grateful thanks to Him who dignified 
us with the honour of faith and true rehgion, and made 
us to become rulers on the face of the earth; and 
who bestowed on our king a share of the blessings of 
knowledge and intelligence." 

When this sage had finished his discourse, the king- 
looked towards the assembly of men who were stand- 
ing, seventy in number, with different features, and 
clothed in various kinds of garments, and perceived 
among them one who was handsome, erect of stature, 
and well-formed in body; (so) he asked his wazir, 
" Of what country is he an inhabitant ?" He replied, 
saying : — " He is an inhabitant of 'Irak, a province of 
the Persian Empire." The king said : " Tell him to 
say something." So the wazir made him a sign, 
w^hereupon he made obeisance, and began the speech 
of which the following is the substance : — 

"Thanks be to God who gave us for habitation 
cities and towns of which the climate is superior to 
(that of) all others on the earth, and who honoured 
us more than most of His creatures.^ Praise and 
glory be to Him who bestowed on us the noble quali- 
ties of intelligence, and knowledge, and thought, and 
w^isdom, and discernment; and by whose guidance 
we discovered rare arts and wonderful sciences. Who 
conferred on us royalty and the gift of prophecy ; 

^ Risdlah, may also be taken to mean messenger or apostle. 
^ Literally, — serrants or slaves. 



126 IKHWANU-S-SAFA. 

(for) from our nation He brought forth such an array 
of prophets as Noah, Enoch, Abraham, Moses, Jesus, 
and Mohammad Mustafa (whom God bless and save) ; 
and from our people He produced many glorious kings, 
such as Taridun, Dara, Ardshir, Bahram, Niishirwan,^ 
and many monarchs of the house of Sasan, who re- 
gulated the affairs of government, and armies, and 
subjects. We are the most excellent of mankind, and 
mankind are the choicest of living things ; (so that) 
we are, in short, the choicest of the choice. Praise 
be to Him who bestowed such perfect gifts on us, and 
honoured us above all creatures !" 

When the man had finished this speech, the king 
said to all the sages of the Jinn, " What answer have 
ye to make to this man's account of his possessing 
superior virtues, and his glorification in consequence ?" 
They all replied, saying : "He says what is true." 
All except the Enterpriser, who never allowed any- 
one's words to prevail against his.^ He turned to- 
wards the man and sought to refute all that he had 



^ Fandun, the son of JamsMd, was the sixth king of the first or Peshda- 
dyan dynasty of Persia. 

Darius Codomanus, and Artaxerxes Longimanus. 

Bahram Gror was the sixth monarch of the Sassanides, or fourth dynasty 
of Persia. 

Niishirwan was the twentieth king of the fourth dynasty of Persia. In 
his reign Mohammad was born a.d. 578. 

2 The Arabic has, " Who spared no one's feehngs when he spoke>" or 
" He did not, out of regard to any one's feelings, say anything different 
from actual fact." 



IKHWANU-S~SAFA. 127 

said, and to set forth the vileness and sinfulness of 
mankind, and addressed the sages, saying : " Oh, ye 
doctors ! this man has omitted several things from his 
discourse, and has failed to notice several most excel- 
lent kings!" The monarch said: "Do thou then 
give an account of them." (So) he said: "The 
'Iraki did not say in his speech that we were the 
cause of the deluge coming on the earth and drown- 
ing all the living things on it. Among our people 
men disagreed^ greatly, and their understandings were 
confounded, and all the learned were bewildered, — 
it was from us that the tyrant Nimrod sprung, who 
cast Abraham, the Friend of God, into the fire, — from 
our nation came Nebuchadnezzar, who destroyed the 
holy temple (of Jerusalem), burnt the Pentateuch, 
slaughtered the descendants of Solomon, the son of 
David, and all the Israelites, and drove the tribe of 
'Adnan from the banks of the Euphrates to the deserts 
and mountains. This (Nebuchadnezzar) was a great 
worker of violence and shedder of blood; indeed, 
blood-shedding was his constant occupation." 

The king observed: "How could this man relate these 
circumstances ? There was no advantage to him in 

1 A misprint in tlie Arabic (which the translator might have easily de- 
tected if he had had his wits about him), has led to this nonsensical Urdu. 
Instead of the word insu in the Arabic, he should have read alsinu ; the 
translation would then have been, " In our country the tongues differed, 
and the understandings were confounded, and the learned were per- 
plexed." 



128 IKHWANU-S-SAFA. 

their recital. On the contrary, they are all a reproach 
to him/' The Enterpriser answered, saying: — "It 
is far from just that, at the time of disputation, one 
should recount all his excellent qualities, and conceal 
his defects, not feeling penitence or seeking forgive- 
ness for them/' 

After this, the king again looked at the assembly 
of men, and saw among them a man with a brown^ 
complexion, a lender body, a large beard, and a 
brahmanical thread round his waist, and dressed 
in a red garment.^ He asked the wazir who this 
man was ? He said : "He is an inhabitant of the 
Indian island of Ceylon/' "Tell him to give some 
account of himself," said the king ; and so he also, 
in accordance with the king's command,^ spake as 
follows : — 

" Praise be to Him who assigned us a spacious and 
excellent land, where the days and nights are always 
equal, and there is no excess of cold and heat ; (where) 
the climate is temperate, the trees are nice and green, 
the grasses all medicinal, the mines of precious stones 
innumerable ; (where) the verdure is pot-herbs, the 
reeds sugar-canes, the pebbles rubies and emeralds ; 



' Literally^ — wheat-coloured. 

^ A dhoti is a cloth worn round the waist, passing between the legs, 
and fastened behind. 

^ The collocation in the text is highly objectionable. It should have 
been either " hddshah Tee hulcm Ice hamujib, or hamujib huTcm hadshah Tee. 



IKHWANU-S-S AFA. 129 

(where) the animals are large and well-conditioned, — 
as the elephant, which is larger of body than any 
other animal. Adam's existence,^ too, dates from 
thence, as also that of the animals, all which took 
their origin under the equinoctial line. Many pro- 
phets and sages came forth from our cities. God 
Most High gifted us with strange and wondrous arts, 
and bestowed on us the sciences of astrology, magic, 
and divination, and made the people of our land 
superior to all others in every art and every good 
quality." 

The enterpriser observed : " If you had admitted 
this, too, into your speech, viz., 'Yet we bmnit bodies' 
and worshipped idols ; and many bastards were be- 
gotten (among us), so that we were all rendered vile 
and contemptible,' it would have been consonant with 
justice." 

After this the king perceived a tall man wearing a 
yellow outer garment,^ with a written scroll in his 
hands, at which he was looking, swinging himself to 



' i. e., his existence in this world, after his expulsion from Paradise. 

The Musalman believe that Adam fell on the island of Ceylon, and Eve 
near Mecca ; and that after a separation of two hundred years Adam was 
conducted by the angel G-abriel to a mountaia near Mecca, where he found 
and knew his wife ; and that he afterwards retu-ed with her to Ceylon. 

2 This is quite wide of the sense of the Arabic, which has, " That Grod 
afflicted them with the practice of bm'ning bodies, &c., and of blackening 
(or stauiing) theu' faces," — in allusion to the custom among Hindus. 

3 The cMdar (vulg. chaddar) is a plain wrapper or mantle that reaches 
from the head to the ankles. The term is also applied to a bed-sheet. 

9 



130 IKHWANU-S-SAFA. 

and fro the while. So he asked his wadr, " Who is 
that man ? " He replied, saying : " He is a Hebrew 
of the tribe of Israel, an inhabitant of Syria," The 
king requested that the man be asked to say some- 
thing ; so the wazir made him a sign, and he, in ac- 
cordance with the king's command, delivered a long 
discourse, the gist of which is as follows : — 

" Glory be to that Creator who of all the human 
race conferred the highest degree of excellence on the 
children of Israel, and who imparted the gift of 
prophecy to one of their race, — Moses, the converser 
with God. Praise and thanks to Him who made us 
the followers of such a prophet, and bestowed various 
kinds of good things for our use." 

The enterpriser said : " Why do you not add, ' God, 
in His wrath, transformed us into monkeys and swine,^ 
and smote us with vileness and wretchedness,^ by 
reason of our idolatry?' " 

Hereupon, the king again looked towards the 
assembly of the men, and perceived a man clothed in 
a woollen garment, with a belt round his waist, and a 
censer in his hands, wherein he was burning incense 
and raising smoke, while he was intoning something 
with a loud voice. So, he said to his wazir: " Who is 
that man ?" He replied, saying : " That is a Syrian, 

' Bichh is an error ; the word should be sw'ar, to agree with the Ai'abic 
version, and with the account in the Koran. Chap. v. (The Table) 
verse 65. 

2 See the Koran, chap. ii. (The Cow) verse 58. 



IKHWANU-S-SAFA. 131 

a follower of the Holy Jesus." . . . '' Tell him to say 
something," said the king. And the Syrian, in accord- 
ance with the king's command, delivered a discourse, 
of which the substance is as follows : — 

" Glory be to that Creator, who, without a father, 
brought forth the Lord Jesus fi'om (the Virgin) Mary's 
womb, and conferred on Him the miraculous gift of 
prophecy ; and by His means purged the Israelites of 
sin ; who made us His followers ; who raised up many 
learned and devout men among our body ; who infused 
mercy, and tenderness, and devotedness to religion in 
our hearts. Thanks be to Him who bestowed such 
excellent gifts on us. And besides these, we possess 
other eminent qualities which I have not mentioned." 

The enterpriser said : " True, but you have forgotten 
this, viz.: 'We did not pay due observance to His 
worship ; but turned unbelievers, and worshipped the 
cross, and offered swine in sacrifice, and then ate the 
flesh thereof; and practised deceit on, and uttered 
falsehood regarding God.' " 

Upon this, the king saw a man standing, with a 
slender body, a brown ^ complexion; a strip of cloth ^ 
fastened round his loins, and an outer garment cover- 
ing his body. So, he asked who he was. The luazir 

' Oatidum, or wlieat-coloured, has been mentioned before, and should 
not have occurred again. The Arabic has, " A deep brown." 

^ A tahland is a strip of cloth, which is wrapped round the loins and 
tg hs. It differs from a dhot'i, in not being passed between the legs, and 
fastened behind. 



132 IKHWANU-S-SAFA. 

replied, saying : " That is a man of the tribe of 
Koraish; he is an inhabitant of Mecca." The king 
said : " Tell him, too, to relate something concerning 
himself." Hereupon, according to command. He 
spake as follows : — 

"Thanks be to God, who sent the prophet and 
apostle,^ Mohammad Mustafa (whom God bless and 
save) on our account, and placed us within the pale of 
his religion ; and enjoined the reading of the Koran, 
*^ and the five daily prayers, and the fast of Ramazan, 

and the pilgrimage, and the giving of alms. Who 
conferred on us many eminent gifts and blessings, 
such as the night of el hadr^ and congregational 
prayers, and sciences pertaining to religion ; and who 
promised us admission into Paradise. Glory be to 
Him who bestowed such blessings on us. And besides 
these, we possess many other superior advantages, the 
account of which would extend to too great a length. 

The enterpriser (here) observed: "Say also that 
' After our prophet's death, we forsook the true faith, 

* Nabl-i'Mursal ; literally, — The propliet who was sent. The word 
mwrsaly however, distinguishes such from an ordinary nabi, and imphes a 
prophet who is also an apostle, and has received a revealed law. 

2 Lailat el Xadr, or The Night of Power, or of the Divine Decrees. 
On this night, the Koran is said to have been sent down to Mohammad. 
The Koran declares it to be "better than a thousand months," The 
angels are believed to descend on this night, and to be occupied in conveying 
blessings to the faithful from the commencement of it until daybreak. More- 
over, the gates of heaven being then open, prayer is held to be certain of 
success. It is generally believed to be the night preceding the 27th day of 
the month of Ramazan. 



IKHWANU-S-SAFA. 133 

turned hypocrites, and slew the Imams ^ through love 
of worldly pleasures/' 

Again, the king looked towards the assembly of 
men and noticed a man of fair^ complexion, with an 
astrolabe, and (other) instruments of observation in his 
hands ; and he asked who he was. The wazir said : 
"That is an inhabitant of Greece, a country of the 
Greek empire." " Tell him, too, to relate something 
of his circumstances," said the king. So, he also, 
according to order, spake as follows : — 

" Praise be to Him who specially distinguished us 
above most other creatures ; who caused our land to 
produce various kinds of fruits, and the comforts and 
conveniences of life : who, of his goodness and loving- 
kindness gifted us with wonderful sciences and rare 
arts — e. g. to perceive the use and advantage of every- 
thing ; ^ to make instruments of observation, and ascer- 
tain the affairs of the heavens; — (the sciences) of 
astronomy, geometry, astrology, geomancy, medicine, 
logic, philosophy, and many others besides." 

The enterpriser said: "You boast most unreason- 
ably of these sciences ; for you did not discover them 

^ Imam originally signifies any exemplar^ or object of imitation^ to a 
people, such as a head, chief, or leader. Of the Imams after Mohammad, 
All, the son-in-law of Mohammad was the first, and the twelfth and last, 
the Imam Mahdi, is yet to appear. , 

2 The Arabic has, " Of ruddy complexion." 

^ To agree with the Arabic, this should be : "A knowledge of the uses 
of animals and plants." The Urdu translator had a faculty for turning 
good sense into nonsense. 



134 IKHWANU-S-SAFA, 

by your own penetration, but obtained them from the 
scientific men among the Jews of Ptolemy's times; 
and some sciences you took from Egyptian sages in 
the days of Psammetichus, and then introduced them 
into your own land, and now you claim to have dis- 
covered them/ The king asked the Greek philo- 
sopher : " Can it be as this (Jinn) says ? " ^ He 
replied, saying ; " It is true : we obtained most of the 
sciences from preceding philosophers, as others now 
receive them from us. Such is the way^ of the world, 
-^for one people to derive benefit from another. Thus 
it is that Persian sages obtained their astrology and 
the science of observation (of the heavenly bodies) from 
the sages of India. Similarly, the Israelites got their 
knowledge of magic and talismans from Solomon,* the 
son of David ! " 

And now the king perceived a man in the last row 
with a strongly-knit frame and a large beard, who was 
attentively watching the sun. So he asked : " Who is 
that?" The wazir replied, "That is an inhabitant of 
Khurasan." "Tell him, too, to relate something of 
his case," said the king. And so he also, in accord- 
ance with (this) command spoke, saying : — 

* Literally^ — " And now you ascribe tliem to yourselves." 

2 Literally ^ — "What does this (jinn) say ? i. e. Can what he declares be 
the fact ? 

^ KdrTchma is commonly used in this sense. Yet this meaning is not 
given in the dictionaries. 

■* "Who," the Arabic adds, "got them from the nations whom he 
conquered ? " 



IKHWANU-S-SAFA. 135 

" Glory be to God, who conferred various blessings 
and honours on us ; who made our land more populous 
than any other, and by the mouths of His prophets 
had our praises inserted in the word of God; for 
example, (see) how many texts of the Koran give 
indication of our excellence and superiority ! To be 
brief — thanks be to Him who gave us stronger faith 
than (He gave) to any other people ; for some of us 
read the Pentateuch and the Gospel, and although we 
do not understand their import, yet we believe the 
prophetic office of Moses and Jesus to be based on 
truth : some again read the Koran ; and, even though 
they do not understand its signification, yet they accept 
the religion of the last^ of the prophets with their whole 
heart. We put on mourning apparel in sorrow for the 
Imam Husain, and took revenge on the Marvanites 
for his blood; and we hope that, through His goodness, 
the last^ of the Imams will appear in our land." 

The king here turned to the sages and said : " What 
have ye to say to this man's account of the glory and 
exaltation of his race ? " One of them repUed, saying : 
"Were they not so licentious^ and so cruel, and did 
they not worship the sun and the moon, then, of a 



! Literally^ — " The prophet to the end of time." 

2 See ]S"ote 1, p. 133. 

^ The words fdsik and fdjir are synonymous, and signify — not so much 
the being guilty of any particular sin as — the being prone to sin generally, 
or exercising no restraint over the carnal appetites. 



136 IKHWANU-S-SAFA. 

truth, all these matters would have been cause for 
glorying." 

When all the men had finished the recital of their 
respective excellence and greatness, the mace-bearer 
proclaimed thus : " Sirs ! it is now evening ; depart, 
(therefore) and be present again in the morning." 



CHAPTER XVIII, 

CONTAINING AN ACCOUNT OF THE LION. 

On the third day, when all the animals and men stood 
arranged in rows opposite the king, he observed them 
all attentively, and perceived the jackal in front. 
"Who art thou?" he asked. He replied saying: 
"I am the deputy of the animals." " Who has sent 
thee?" said the king. "The monarch of the beasts 
of prey, Abii-l-haris, has sent me," he replied. "In 
what country does he dwell?" asked the king, " and 
who are his subjects?" He said: "He dwells in 
forests and wilds, and all wild animals and quadrupeds 
are his subjects." "Who are his auxiliaries?" 
asked the king. He answered: "Leopards, hogdeer, 
antelopes, hares, foxes, wolves, are all his allies." 
"Describe his appearance and character," said the 
king. The jackal said : "He is of larger build than 
any other beast of prey \- possesses greater strength ; 
is superior to all in awfulness and majesty. His chest 

' Haiwdnon is a mistake. Tlie word should be darindon, beasts of prev; 
to agree with the Arabic version, and accord with fact. 



138 IKHWANU-S-SAFA. 

is broad, his waist small, his head large, his jaws 
strong, his teeth and claws hard, his voice loud, 
his face terrifying; by reason of the dread (he 
inspires), no human being or animal can confront 
him. He is thoroughly competent for every under- 
taking, not standing in need of allies in any business. 
So liberal is he that, having hunted down his prey, he 
distributes it among all the animals (of prey), himself 
mating but as much as he needs. When he sees a 
light from afar, he approaches, and stands near it,^ 
and then his anger subsides. He molests no woman 
or child. He is attracted by, and is fond of, (Hsten- 
ing to) music. He fears nothing except ants, which 
prevail against him and his whelps, as gnats prevail 
against elephants and oxen, and as flies prevail against 
mankind." The king asked how he treated his sub- 
jects ? " He treats them with much kindness and 
consideration," said he; "but I will relate the cir- 
cumstances of this fully hereafter." 



^ This is the very opposite of the account in the original. " He goes 
towards it, and stands at a distance from it," is the account therein. 



CHAPTER XIX. 

DESCRIPTIVE OF THE BASILISK AND THE DRAGON. 

Hereupon, as the king was looking about liim, a 
sound suddenly reached his ear. He turned his at- 
tention to it, and perceived the cricket shaking his 
wings, and chirping with exceedingly soft notes ! So 
he asked, "Who art thou?" He replied, saying: 
"I am the deputy of all the reptiles, and their king 
has sent me." " Who is he ?" asked the king, " and 
where does he dwell?" He replied: "His name is 
BasiHsk ; he dwells on the summits of lofty mountains 
contiguous to the sphere of intense cold,^ where there 
are no clouds, and no rain or vegetation, and where 
animals are destroyed by the severity of the cold." 
"Who are his auxiliaries and subjects?" asked the 

' The Tcura-i-zaniharir is said to be the highest portion of the Tcura-i- 
hawd. These kuras or spheres are four in number. 1. The Jcura-i-MidJc 
or the earth ; 2. The Tcura-i-ab or circumambient ocean ; 3. The Jcura-i- 
Tiaiod or circumambient atmosphere ; 4. The hura-i-atish or cu'cumambient 
ether. Beyond this is the first of the seven heavens, or the lunar sphere, 
as it is sometimes called. 



140 IKHWANU-S-SAFA. 

king. He replied ; " All serpents, scorpions, &c., are 
his allies and subjects, and they inhabit every place 
on the earth's surface." The king said : " Why has 
he separated himself from his troops and taken up his 
abode at so lofty an elevation?" He answered, say- 
ing : " Because his mouth contains a poison, the heat 
of which causes his body to burn, and he finds ease 
in the intense cold of that region."^ "Describe his 
appearance and character," said the king. He re- 
plied : " His appearance and character are precisely 
those of the dragon." The king asked, " Who was 
(so well) acquainted with the nature and qualities of 
the dragon as to (be able to) describe them ? " And 
the cricket said : " The frog, the representative of the 
aquatic animals, is present before your majesty; in- 
quire of him." 

The king looked towards him, and perceived him 
squatted^ on an eminence by the side of a river, and 
engaged in celebrating the praise and unity of God. 
"Who art thou?" said the king. He replied: "I 
am the deputy of the king of the aquatic animals." 
" Mention his name and location," &c., said the king. 
He said : " His name is dragon ; he dwells in the sea, 



^ Literally, — " There, from the coldness of the sphere of intense cold, 
he lives at ease." 

2 Literally, — " Standing." The Urdu, as usual, is at fault." The 
Arabic has, " The frog was mounted on a piece of timber that was lying 
on the bank of a river that was near." 



IKHWANU-S-SAFA, 141 

and his subjects are all the aquatic animals, (such as) 
tortoises, fishes, frogs, crocodiles," &c. The king 
asked him to describe his shape and appearance ; and 
so the frog said : "He is larger of frame than any 
other aquatic animal ; has a wonderful face, a formid- 
able figure, and a long body. All the animals of the 
ocean stand in dread of him. His head is large, his 
eyes bright, his mouth capacious, his teeth numerous ; 
he swallows as many animals as he can catch, — a 
countless number; and when he suffers from indi- 
gestion through excessive eating, he bends himself in 
the form of a bow, and, supporting himself on his 
head and tail, raises the middle portion of his body 
out of the water into the air, and so the food in his 
belly becomes dissolved by the sun's heat. Often, 
however, he becomes insensible in this state; and 
then the clouds, which rise from the sea, carry him 
up, and cast him on dry land ; when he dies, and be- 
comes food for beasts of prey. Sometimes, too, he is 
carried by the clouds and dropped on the confines^ of 
(the territory of) Gog and Magog, and serves them as 
food for some days. 



'■ This miglit refer to the rampart, which is said to have been con- 
structed by Alexander the Grreat. Yajuj and Majuj are the names giren 
by the Arabs to the Scythians of the furthest east, particularly those on 
the north of the Chinese. Some Mohammedans, however, apply these 
names to all the nations inhabiting the north of Asia, and of Europe. 
Both words are generally supposed to be derived^from the Ai'abic ajja= 
" he walked quickly." 



142 IKHWANU-S-SAFA. 

"To be brief, all the different kinds of aquatic 
animals fear and fly from him ; while he fears none, 
except a small animal about the size of a gnat ; this 
he dreads immensely, because, when it stings him, its 
venom gradually takes effect on his whole body, so 
that, at last he dies, and (then) all the aquatic animals 
collect together, and feed on his flesh for a consider- 
able time. As he eats other smaller animals, so they 
combine and eat him. Such is the predicament of 
birds of prey, too ; and of other birds. Sparrows, 
&c., eat gnats and ants ; and sparrow-hawks and fal- 
cons prey on them (in turn). Again, the larger hawks 
and eagles prey on the sparrow-hawks and falcons ; 
and, at last, when these die, all the diminutive reptiles 
and worms feed on them. Such is the predicament 
of mankind, too ; for they eat the flesh of antelopes, 
hog-deer, goats, sheep, and birds ; and when they die, 
small worms feed on their bodies in the grave. Such 
is the case with every living thing in the world. At 
one time the larger animals prey on the smaller ; and 
at another the smaller prey on the larger. Hence, 
sages have remarked that ' the death of one is the ad- 
vantage of another ;' and a propos of this God (may 
He be exalted) declares : * And we make those days 
(of success and reverse) to come round by turns to 
men ;^ but none save the learned know this.' " / 

After this he said : " I have heard that all men 

^ See the Koran ; chap. iii. (Imran) verse 134. 



IKHWANU-S-SAFA. 143 

imagine that they are the lords, and that all the 
animals are their slaves. Why do they not perceive 
from what I have related of the (altering) circum- 
stances of animals, that all living things are on a par? 
There is no difference whatever between them. At 
one time they prey on others, and at another they 
themselves serve as food for others. I cannot con- 
ceive why they exalt themselves above the animals, 
when their case is precisely that of ours ; for good 
and evil come to light after death; they will all 
mingle with the dust, and ultimately return to God/'^^ 
Then he said to the king : " I am astonished be- 
yond measure at the lying and deceit of these men in 
putting forward this claim (to wit), that they are the 
lords, and all the animals the slaves ! They must be 
very ignorant to make an assertion so opposed to 
reason ! I am perplexed as to how they can main- 
tain it to be right that all the carnivorous and her- 
bivorous animals and birds of prey, and dragons, and 
crocodiles, and serpents, and scorpions, are their slaves. 
Do they not know that if the beasts of prey were to 
issue forth from the wilds, and the birds of prey from 



4 Tliis is sheer nonsense. The Arabic, correctly rendered, would be 
hdldnTci unlcd dnjdm-i-Jcdr hamdre anjdm-i-Jcdr Tee mdnind JiaVaur yih hhl 
masJihur hai Jci ^drndl khdtim par mauhufhairC anr ye sab mittl se paidd hue 
hain aur pTiir mittl men mil jdwenge. " Notwithstanding the fact, that 
their end will be the same as ours. And it is well-known, too, that actions 
will be judged by tlieir results. Moreover, these are aU formed of dust, 
and to dust will they return." 



144 IKHWANU-S-SAFA. 

the mountains, and the crocodiles from the rivers, and 
to attack them, not a human being would remain ; 
and that having once entered their territory,^ they 
would destroy them all, (so that) not a man would be 
left alive ? They do not regard as a blessing, and 
are not grateful for, God's having placed all these 
animals at a distance from their habitations ; except- 
ing these wretched animals who are captives among 
them, and whom they subject to unceasing torment. 
And hence it is that they have presumed, without 
proof or evidence, to set up so unreasonable a 
claim !" ' 

At this point the king looked before him, and saw 
the parrot sitting on the bough of a tree, and listen- 
ing to all that was being said. So he asked him : 
"Who art thou?" He replied, saying: "I am the 
representative of the birds of prey, whose monarch, 
the 'Anka, has sent me (hither)." The king asked, 
"Where dwels he?" And the parrot replied, say- 
ing : "He dwells on the summits of lofty mountains, 

^ As usual, the Arabic has been misunderstood, and nonsense aud tau- 
tology have been the result. The idea intended to be expressed is, that " if 
these wild beasts, &c., came and dwelt among men, they (men) would not 
enjoy life much," &c. The Urdu, should have been — aur agar ye unkl 
lastly on aur gJiaron men unke sdtTi milejule ralite to unkeliye ink'i ma^lyat 
men Jcyd lutf-i-zindagl Tiotd 1 Khudd Jcl nVamaton Jco Tdiaydl nahln karte 
hi inJco unse alag raTcha aur unkl hastlyon se dur kar dlyd tdki unse inkl 
izd dur rakhe'aur yih hechdra ghq/rlh jdnwar he tdkat wa he hamla^he Mia 
wa he tadhlr jo unke ^anje men giriftdr Tio-gaye Jiain aurjinko toe rat din 
hure hure d/ukh dete hain isl hdt ne ddmiyon ko dhoke men ddl dlyd hai aur 
dkhir ko unhen is kaul-i-hild daUl wa nd hakk par harangeTdkta kiyd. 



IKHWANU-S-SAFA. 145 

in a certain ocean-isle/ where no human being or ship 
even can go/' " Describe that island," said the king. 
He said : " Its soil is fertile ; its climate temperate ; 
its springs sweet to the taste; (it contains) various 
kinds of fruit-trees, and innumerable animals of dif- 
ferent descriptions." " Describe the form and ap- 
pearance of the 'Anka," said the king. He replied : 
" His frame is larger than that of any other bird ; 
he is stronger, on wdng ; his claws and beak are 
sharp; his wings very broad; when he spreads^ them 
out in the air they look like the sails of a ship ; 
his tail is long ; when he flies the mountains shake 
through the violence of his motion ; and he carries off 
elephants,-^ rhinoceroses, and other large animals from 
the earth." " Describe his character," said the king. 
He made answer, saying : " His character is very 
good ; but I will describe it some future occasion." 

And now the king looked towards the assembly of 
men, seventy in number, with very different features, 
and various garments, who were standing there ; and 

' Jazlron is a mistake, the fact of its being found in all the copies of the 
text that I have seen notwithstanding. The word should be in the singular, 
as we see a few lines further on, where the king says, ^^usjazlre Jca ahwdl 
hay an TcarP In the Arabic, too, the word is used in the singular. Ibn 'el 
Wardi mentions among the islands of the sea of China, the island of the 
^uJcTiJcTi (or 'Anka). See chap. xx. note 22, Lane's Translation of the 
Thousand and One Nights. 

2 The word haraJcat is quite out of place here ; phaild detd liai would be 
more in accordance with the Arabic. 

3 See page 96, note 1. 

10 



146 TKHWANU-S-SAFA. 

said to them, " Reflect well on the answer you have 
to make to all that the animals have related." Then 
he asked them: "Who is your king?" They re- 
plied : " We have many kings, each of whom dwells 
in his own realm along with his armies and subjects." 
" What is the reason," asked the king, " that the 
animals, notwithstanding their vast numbers, have 
but one king ; and that you, despite your fewness, 
have many kings?" To this the Persian, on the 
part of the men, made answer, saying : " Men have 
many wants, and their circumstances are very vari- 
ous, and hence they require many kings. Such is 
not the predicament of the animals. Among them he 
who is largest of body becomes their king ; whereas, 
among men, the reverse of this is frequently the case, 
since their kings are generally small and lean ; for the 
sole motive^ in having kings is, that they should dis- 
pense justice, and promote the welfare of their sub- 
jects, reviewing the circumstances of each individual 
with (the eye of) compassion and favour. Again, there 
are many classes of state-servants among men.^ Some 
are armed soldiers, who repel such as are the king's 
enemies, and prevent thieves, knaves, pilferers, and 

^ This may also be translated thus : " The sole motive (on the part of 
the Deity) in appointing kings." 

^ The sense of the original is : " for the subjects and troops, and servants 
of kings among men, comprehend many classes." This 'Ikram 'Ali has 
rendered " aur insdnon men hddshahi nauJcaron Tee firlce hhi hdhut hote 



IKHWANU-S-SAFA. 147 

pick-pockets from working evil in the realm/ Some, 
again, are ministers and secretaries, by whose agency 
order and rule are preserved in the kingdom, and 
revenue is collected for the maintenance of the army; 
some cultivate the soil, and produce corn; some 
are judges and expounders of the law, who promul- 
gate the ordinances of religion and law among men ; 
for rehgion, too, is indispensable to kings, in order 
that their subjects may not wander from the path of 
rectitude. And many are merchants and artisans 
who transact the business of commerce in all countries. 
Some, again, are set apart for private service, as slaves 
and attendants. 

Similarly, there are many other classes that are very 
necessary for kings, and without whom business wonld 
come to a stand-still. Hence it is that men need so 
many rulers ; that they may occupy themselves in 
regulating the affairs (each among his own people) of 
every land ; so that disorder may not arise. Now, it 
is quite impracticable for one monarch to govern all 
mankind; since all the seven climes comprise many 
countries, in each of v/hich are thousands of populous 
cities, containing many hundreds of thousands of 
human beings, and each city having a distinct lan- 
guage and religion. It is not possible (therefore) 
for one man to regulate and manage the affairs of 
all countries. And so, God (may He be exalted) 

^ Literally, — In the cities. 



148 IKHWANU-S-SAFA. 

has appointed many kings for them. And all these 
kings are styled God's vicegerents on earth, since 
God has constituted them possessors of dominion 
and rulers of His servants, to the end that they 
should occupy themselves in improving their do- 
minions and protecting His creatures to the utmost 
of their power,^ regarding the case of every single 
individual v\^ith compassion and kindness ; and that 
they should issue just edicts among men, and restrain 
(His) creatures from such things as God has forbidden. 
In reality, however, the Guardian of all is He who 
creates each, and provides his sustenance." 

^ Literally^ — " As it behoves them to do." 



CHAPTER XX. 

CONTAINING AN ACCOUNT OF THE KING OF THE BEES. 

As soon as the man had ceased speaking, the king- 
turned his attention towards the animals ; when a low, 
murmuring sound suddenly reached his ear. So he 
looked, and perceived the chief of the bees, Y'asuh^ 
flying in front of him, and humming the praises of 
God. " Who art thou?" said the king. " I am the 
king of all the winged insects," he replied. " How is 
it that thou hast attended in person?" said the king. 
" Why hast thou not sent an envoy or deputy from 
among thy subjects and troops, as the other animals 
have done ?" He replied, saying : " I felt compassion 
and tenderness for them, lest trouble should befall any 
of them." *' No other animal possesses this quality," 
said the king; "how is it that thou hast it?" He 
made answer, saying : " God, of his goodness and 
loving- kindness, bestowed this quality on me ; and 
He has endowed me with many other eminent gifts 

1 This does not agree witli the account at the close of chap. xiii. where 
it is stated that a chief was sent 5 and that, not the Tcing himself came. 



150 IKHWANU-S-SAFA. 

besides." "Describe some of these eminent gifts," 
said the king, " that I may comprehend them." He 
replied, saying : " God has conferred on me and my 
forefathers many blessings, in which no other animals 
have been permitted to participate. For instance. He 
has bestowed on us royalty and prophecy; and has 
caused them to be handed down as an inheritance from 
our forefathers, from generation to generation. These 
two blessings He has not bestowed on any other 
animals. In addition to this. He has imparted to us 
a knowledge of geometry and many arts, whereby we 
construct our habitations with the greatest skill and 
elegance. And He has given us the free use^ of the 
fruits and flowers of the whole world, — we sip^ their 
sweets without let or hindrance. And He converts 
our shme into honey, wherein the whole human race 
find a remedy for their distempers. Many verses of 
the Koran speak to our possessing this dignity. Again, 
our structure and our ways afford evidence to the 
thoughtless^ of the skilful handiwork and the omni- 
potence of the Most High God, since our make is 
surpassingly elegant, and our form extremely wonderful ; 
for God (may He be exalted) has constituted us of 
three articulated parts, — the middle part He has 



* Literally, — "He has made lawful for us." 
2 Literally,—'' We eat." 

^ Ohdfilon is a mistake. The sense requires ^aMlon, which the Arabic 
has. 



IKHWANU-S-SAFA. 151 

formed a perfect cube ; ^ the inferior, elongated ; ^ and 
the head ronnd ; and He has given us six ^ exquisitely 
formed legs, proportionate in size, like the sides of a 
hexagon, by means of which we settle and rise, and 
construct our combs so skilfully, that the air cannot 
possibly enter them, and so occasion inconvenience to 
us and our young. Moreover, by means of these legs 
we gather the fruits, and leaves, and blossoms of trees, 
and store therp in our combs.* He has furnished us 
with two pairs of wings on our backs, by means of 
which we fly ; and a venomous sting, wherewith we 

^ MJuraWa is a mistake. The word should have been muTc'd^ab. The 
Arabic phrase is, " MurahVaan muW a) aban^'' which I take to mean " A 
cube with square faces," or a perfect cube. 

^ The Arabic has not been iinderstood here. There we find: "The 
lower portion is conical and interlaced {mudammaj .y 

^ The word char should be cTiha. If the Maulavi had never studied the 
structure of a bee, he might have known from the comparison with the 
sides of a hexagon, that the legs are six in number. The Arabic has : 
" Four legs and two hands." 

"* This is sheer nonsense ! The reader will see from the following trans- 
lation how far the sense of the Arabic has been departed from. Beginning 
with the description of the bee's structure, the Urdu should have run thus : 
— " Bay an isJcd yih hai, Jci allah to' did ne mere ladan men fin jor mafidud 
mutashakal handye JiairChich lea to ha shaTcl-i-muka^ cCli haVki jiski cTihdhon 
sataTien murdbha! hain^aur pichhld ha sJiaJcl-i-maMirufjisTcd ha^z ha^z men 
mundarij haVaur sar gol chapta'mere hicJi Tee hisse men cTidr pdnw aur do 
hdth handye hain'ki jinTci makddzr misl azla! shakhi-musaddas hadd,ira 
TcVdjpas men mutandsib hain tdki main in hdth pdmv se uthne haithne uta/)^ne 
charhne par madad liin^aur main apne gharon To, bunydd musaddasdt-i-ham 
paMu Tel shaTcl par daltl JiUnHdJci unmen hatod na ghusne pdioe'Jci jisse mere 
bachchon Jco zarar pahvnche aur mere shardVki jo meri TdmrdTc o zaTchlra 
haVbigar jdive^aur main inhln char pdmv do hdth ke zarlUe se daraMiton ke 
patton aur kallyon aur phulon men se rutdbdt-i-duhniyah jama! kartl hurC 
ki jisse mere ghar bante hain. 



152 IKHWANU-S-SAFA. 

defend ourselves from injuries from enemies. And He 
has given us a thin neck, so that we turn our heads 
to right or left with the greatest ease ; and has placed 
two bright eyes/ one on each side of it (the head), by 
the light of which we perceive every object ; and has 
furnished us with a mouth, whereby we perceive the 
sweetness of food; and a pair of lips, by means of 
which we gather eatables. Moreover, He has provided 
our stomachs with digestive powers, such that they 
convert the juices (which we gather) into honey ; (as 
He has furnished the udders of quadrupeds with 
organs, whereby the blood is converted into milk) ; 
and this honey alone serves as food for us and our 
young. To be brief, all these blessings has God (may 
He be exalted) bestowed on us,- — how can we thank 
Him sufficiently ? Hence it is that I have been moved 
with compassion and tenderness for my subjects, and 
have not deputed any of them here, but have regarded 
it as right to take upon myself the trouble (of 
coming.) " 

When Ya'sub had finished his oration, the king 
exclaimed : " Well done ! a hundred times well done ! 

' Translating from tlie Arabic, we find: "He made two briglit eyes at 
tlie sides of the head, like two polished mirrors ; and made these two eyes 
the instruments for us to distinguish visible objects, such as colours and 

forms, in daylight and in the dark and He gave us an open mouth, 

possessing the sense of taste, whereby we distinguish pure food in the 
midst of many eatables and di'inkables. Moreover, He has given us two 
sharp lips, by means of which we gather subtile juices from the fruits and 
blossoms of trees, and the leaves of plants." 



IKHWANU-S-SAFA, 153 

Thou art extremely eloquent ! It is indeed true that 
God (may He be exalted) has not bestowed such 
gracious gifts on any other animal." Then he asked 
him : " Where do thy subjects and troops dwell ? " 
He replied, saying : " On hills, and mountains, and 
trees, and wherever they find convenience. Some, 
moreover, fly to the habitations of men, and take up 
their abode in their dwellings." " And how do they 
escape their clutches?" said the king. He answered, 
saying ; " They generally hide themselves, and so keep 
safe from them ; but sometimes, when they get them 
into their power, they molest them, nay, they not 
unfrequently destroy their structures, and kill their 
young, and take out the honey, and eat it themselves." 
" And how do you endure this oppression on their 
part?" said the king. He replied : " We submit to 
it all patiently. Occasionally, however, our patience 
becomes exhausted, and we quit their habitations ; and 
then they have recourse to^ many artifices to win us 
back,^ sending presents of 'itr and perfumes, &c., after 
us ; and beating drums and tambours. In short, they 
offer us various kinds of choice gifts, and thus satisfy 
us ; for no rancour or evil exists in our nature. We, 
too, become reconciled to them, and return to their 
abodes. And yet, they are not satisfied with us ; but 
prefer a claim against us, without proof or evidence, say- 
ing : " That they are our lords, and we their slaves." 

' Literally, — " Tliey bring forward, or they show." 
^ Literally, — " To make peace with lis." 



CHAPTER XXr. 

SETTING FOETH THE LOYALTY OF THE GENII TO THEIR KING, 
AND TO THEIE CHIEFS. 

And now Y'dsilb said to the king : " Explain how the 
Genii obey their sovereign and their chiefs." The 
king said : " They all show the most admirable obedi- 
ence to those in authority over them, and carry out 
every command that the king issues/' " Describe the 
matter minutely," said Y'asub. So the king pursued 
thus : — " The race of the Genii, like that of men, 
comprises both good and bad, believers^ and un- 
believers. The good among them are loyal to a 
degree to which even men cannot attain, since the 
obedience of the Genii is like that of the stars ; for 
among these the sun holds the position of king, and 
the stars the position of subjects and troops. For 
instance. Mars is the commander in- chief ; Jupiter, the 
judge ; Saturn, the treasurer ; Mercury, the prime 
minister ; Venus, the concubine ; the moon, the heir- 
apparent; and the other stars are as armies and 
subjects^ since all are the followers of the sun — move 

' That is : " Muslims." 



IKHWANU-S-SAFA. 155 

in obedience to his movements alone — become sta- 
tionary when he is stationary ; and never pass beyond 
the prescribed limits of their course." Y'dsub inquired 
whence the stars had acquired such exemplary obedi- 
ence and regularity; and the king made answer, 
saying : " They have obtained this as a gift from the 
angels, who constitute the armies of the Most High 
God, and serve Him with faithful service." "And 
after what fashion do the angels show obedience?*' 
asked Y'dsub. " As the five senses serve the reason," 
answered the king, "they stand in no need of correction 
and discipline." "' Explain this more minutely," said 
Y'asub. So the king pursued, saying : "In the per- 
ception of external objects for the benefit of the reason, 
the five senses need no commands or prohibitions. 
Whenever the reason desires to possess knowledge of 
an external object, they distinguish it from other 
objects, and, without hesitation or tardiness, convey 
knowledge of it to the reason. In the same way, the 
angels ever show devoted obedience to God, and 
instantly execute any command they receive." 

"Again, although the depraved and unbelieving 
among the Genii do not obey their sovereign's com- 
mands in the way that they ought to do, yet, even 
they are better than depraved men ; for some of the 
Genii, notwithstanding their unbelief and evil ways, 
failed not in obedience to Solomon, despite his causing 
much affliction and misery to befall them, through the 



156 IKHWANU-S-SAFA. 

power of his magic, but remained firm in their allegi- 
ance to him." 

" Moreover, if at any time a man repeats prayers in 
a waste, or forest, through fear of Genii, they do not 
molest him as long as he tarries there. And if it 
chance that a woman or man becomes possessed, and a 
magician ^ commands the attendance there of the chiefs 
of the Genii, in order to effect his deliverance, they 
immediately take to flight."^ 

" Further, the excellence of their obedience is proved 
by the fact, that on a certain occasion the last of the 
prophets (may God bless and save him and his family) 
was reading the Koran in some place, and some Genii 
happening to pass that way heard him,^ and one and 
all instantly became believers, and returning to their 
tribe, called on them to embrace el islam, and enriched 
them with the blessing of faith. Thus, certain texts 
of the Koran declare, in reference to this case." 

" Now men are the very opposite of these. Their 
natures are deeply imbued vt^ith polytheism and hypo- 



* Literally^ — "A great operator." But tlie term is commonly applied 
in India to one who by means of his spells, operates effectually upon Genii. 
— See Lane's Modern Egyptians, chap. xii. 

^ This is a stupidly constructed sentence. First, we have " A Jinn'''* 
obtaining power over a man or woman ; then " they'''' take to flight on being 
summoned to appear. As the sentence stands, "they" must refer to tlie 
chiefs. So, their "admirable obedience" consists in their taking to flight 
when they are commanded to be in attendance ! It is almost needless to 
say that the Arabic has been completely misunderstood. 

3 See the Koran, chap. Ixxii. and chap. xlvi. verses 28 and 29. 



IKHWANU-S-SAFA. 157 

crisy. They are a mass of unmingled pride and arro- 
gance. They commonly swerve from the path of true 
guidance for the sake of any benefit to be obtained 
thereby, and turn polytheists and apostates. They 
are ever engaged in strife and contention on the earth. 
Moreover, they do not even obey their prophets ; but 
flatly deny (their divine mission) notwithstanding the 
miracles^ (they perform). And if they ever profier a 
show of obedience, even then their hearts are not free 
from polytheism and hypocrisy. By reason of their 
excessive blindness of heart and depravity they pay 
no regard to anything that is said to them. And yet 
they maintain that they are lords and that all others 
are their slaves ! " 

When the men saw the king holding a (long)" con- 
versation with the chief of the bees, they began to say : 
" It is very strange that the chief of the insects stands 
higher in the king's estimation than any other animal 
does!" So a sage of the Genii observed: "Do not 
wonder at this ; for although Ya'sub, the chief of the 
bees, is small of body, and feeble, yet he possesses 
great wisdom and knowledge ; and he is the chief 
and the orator of all the insect tribes, and the in- 
structor of all the animals in the laws of government. 

' Mu^jaza and Jcardmat, both signify " a miracle ;" but tbe former is 
properly applied to a miracle performed by a 'pro^pliet or apostle ; and the 
latter to one performed by a wall or saint. 

^ The word " long " occurs in the Arabic version, and the sense demands 
its insertion. 



158 IKHWANU-S-SAFA. 

Moreover, it is the custom for kings to converse with 
their own order — those who have a share in dominion 
and government — even though they be of different 
shapes and forms. Do not suppose that the king, 
from any motive whatever, is treating him with par- 
tiality." 

To be brief,^ the king looked towards the men, and 
said : " You have heard all the complaints which the 
animals have brought forward of your oppression ? 
They have also replied to the claim which you have 
preferred against them. Now, if you have anything 
further to say, speak." A pleader, on the part of the 
men, a Greek, said : " We possess many laudable 
and eminent qualities which prove the justness of our 
claim. "Mention them," said the king. He replied : 
" We are acquainted with many sciences and arts ; 
and are superior to all the animals in wisdom, and in 
devising and regulating affairs. We accomplish the 
affairs both of this world and the world to come. 
Hence it is evident that we are the lords and the 
animals our slaves." 

The king (here) said to the animals : " What 
answer do ye make to what this man has stated, as to 
their possessing superior gifts ? " On hearing this 
the animals hung down their heads, — not one of them 

1 The words " Al Kissa " are quite out of place here. The words ha'd 
isJce would have been much better. The Arabic has, " When the sage of 
the Genii had ceased speaking." 



IKHWANU-S-SAFA. 159 

replied. But, after a moment, the representative of 
the bees spake, saying : *' This man imagines that 
they (men) are acquainted with numerous sciences 
and arts, by reason of which they are the masters and 
the animals are their slaves. If men would duly con- 
sider they would perceive how we regulate and manage 
our affairs. We are superior to them in wisdom and 
reflection. Such skill do we possess in the science of 
geometry, that without rule and compass we construct 
various kinds of circular, triangular, and square figures, 
and form different kinds of angles in our combs.^ From 
us it was that men, too, acquired the laws and art of 
government ; for it is tlie custom among us to ap- 
point porters and guards so that no one may come into 
the presence of our king without permission. We ex- 
tract honey from the leaves^ of trees and store it up ; 
and repose in our cells and feed on it, we and our 
young ones, and whatever leavings remain, these men 
take out and apply to their use. No one taught us 
these arts. They came to us by inspiration from the 

* This is very different from what we find in tlie original. The 
Urdu should have run thus : — " Shash pahlil Jchdnon Ice'ki dpas men 
muttasil aur paMu ha pahlil hote hain^highair parTcdr aur ''ilm-i-Jiandasa 
anneke'handne Tel Tcaiflyafgoyd Jci we mujawwaf nallydn haiifCaur pTiir 
isTce hcCd darhdnon aur pardaddron aur chauhiddron Ice mukarrar karne ki 
kaiflyat .... aur hazarVye apne pdiiwon ke darakJit ke patton se unke 
mom jama^ karne Vi kaiflyat^ aur ha wasile apne honton ke nahdtdt ke 
shigufon se unke shahd chusne ki kaiflyat aur unmen mausam-i-sarmd aur 
ayydm-i-hdd o hdrdn men unke so rahne ki kaiflyafaur td ha inhiza-i- 
mausam-i-sarmd us zakhlra men se unke aur unke baclichon ki hild isrdf 
axir bidiln tangl ke roz ha roz khane kl kaiflyat. 



160 IKHWANU-S-SAFA. 

Most High God ; so that without the assistance of a 
teacher we are acquainted with so many arts. Now, 
if men pride themselves on this ; viz., that they are 
the masters and the animals the slaves, why do they 
eat our leavings ? It is not a habit of kings to eat 
the leavings of their slaves. Moreover, they have great 
need of us in many matters, and we do not require 
their aid in anything ; therefore this unsupported 
claim is one which they have no right to prefer. 

" If these men would regard the case of the ant ; 
how, in spite of her little body, she constructs various 
kinds of winding galleries under ground into which, 
however large a body of water^ flows over them, no 
water ever enters ; (how) she stores up grain for food 
(in winter) ; and (how), if any part of this gets wet, 
she takes it out and dries it in the sun ; (how) she 
strips off the husks of such grains as she suspects will 
germinate, and splits them in two ; (how) numbers of 
ants collect together from various quarters in summer, 
and go forth in all directions in search of food ; (how), 
if an ant finds a thing anywhere, which, by reason of 
its heaviness she cannot lift, she takes a small piece of 
it and returns to her band to inform them of it ; and 
(how) those who go in advance take a small piece of 
that thing for the purpose of recognizing it, and thus 
arrive at that place ; and then (how) all unite, and 
with considerable labour and exertion, raise it, and 

* Saildhi strikes me as a mistake. The word should be sailab. 



IKHWANU-S-SAFA. IGl 

carry it away ; (how), if any ant is lazy, they beat 
and eject it. If, then, these men would attentively 
consider (these things) they would perceive what 
knowledge and understanding ants possess. 

" Similarly the locust, when she has fed and grown 
fat in the spring, digs a hole in some soft ground, and 
lays her eggs therein, and then covers them with earth, 
and flies away. When the hour of her death arrives, 
birds devour her, or she dies of herself through exces- 
sive heat or cold ; and in the spring of the year next 
succeeding, when the air becomes mild, young locusts, 
resembling worms, come forth from those eggs, and 
crawl on the earth, feeding on the herbage. When 
their wings appear, and they have fed jjlentifully, and 
become full-grown, they, too, lay their eggs, and con- 
ceal them, as others did before ; and thus, in short, 
young locusts are produced year after year. 

" Similar is the predicament of the silk-worm, which 
generally lives on trees that gi'ow in mountains, and 
especially on the mulberry-tree. In the spring-time, 
when she becomes full-grown and well-conditioned, 
she spins a web of her slime on the tree, and lies 
dormant therein in perfect ease. When she recovers 
animation, she lays her eggs in that web and leaves 
them there. Then she is devoured by birds, or 
perishes through heat or cold ; and the eggs remain 
there for a whole year in perfect security. In the 
year succeeding young ones come forth from these 

11 



162 



IKHWANU-S-SAFA, 



eggs and crawl on the trees ; and when these grow- 
large and strong they lay eggs, and produce young in 
the same way. 

" Again, wasps, too, build nests in walls and on 
trees, and lay eggs, and breed young therein. They, 
however, do not store up anything in the way of pro- 
visions, but sieek their food from day to day. In 
winter they take refuge in caves and holes, and die ; 
and the whole winter long their shells lie there, and 
never decay; but, through the wondrous power of 
God, life again enters them (in spring), and then they 
build their nests, and lay eggs, and breed young, as 
before. 

" To be brief, it is thus that all the insects of the 
^arth bring forth young and rear them, through pure 
''.ffection and tenderness, and not because they expect 
any service from them. And (herein they are) the 
reverse of men, for these expect filial piety and grati- 
tude from their offspring. Generosity, a characteristic 
quality of those who are great, finds no place in them. 
On what ground, then, do they boast superiority 
over us ? 

" Again, flies, mosquitoes, gnats, &c., lay eggs,^ and 
rear their young, and make nests, — not for their own 
benefit simply, but rather to the end that, on their 
dying, other insects may succeed them, and find ease. 

* The whole of this description of the habits, &c., of gnats and flies is 
quite different from that in the original. 



IKHWANU-S-SAFA. 163 

For every one of these is fully assured that it will 
die; and when the hour of death arrives, they die 
with perfect resignation ; and in the following year 
God, of His Omnipotence, brings them to life again. 
In short, in no case do these insects refuse to believe 
this, as men refuse to believe in the resurrection and 
the judgment-day.^ If men would perceive that these 
animals have knowledge of more numerous expedients 
for managing the affairs of this life, and greater trust 
as regards the state to w^hich they return, they would 
not boast, saying : ' We are the lords and the animals 
are our slaves.' '' 

' See the Koran ; cliap. Ixxix. (those who drag forth) verse 10. 



CHAPTER XXII. 

DESCRIBING THE DISPUTE BETWEEN THE MEN AND THE 
NIGHTINGALE AND THE JACKAL. 

When the deputy of the bees finished this oration, 
the king of the Genii was dehghted with him, and 
eulogized him ; and then he turned towards the men, 
and said: "You have heard all that he has said? 
Have ye now anything further to say in reply?" 
One of their number, an Arab, spake, saying : " We 
possess many excellences and good qualities whereby 
our claim is established." " Mention them," said the 
king. He pursued thus : " Our lives are passed in 
great ease and comfort. We have within our reach 
many kinds of good things in the way of meats and 
drinks, which the animals do not even get a sight of. 
The kernels and pulps of fruits are eaten by us ; 
whereas, they devour the rinds and stones. In ad- 
dition to this, we eat various kinds of meats, such 
as sliirmal^ bokir klidm^ gowdlda^ gdiozahdn, kutichey 

' SJiirmul, Uterallt/, " kneaded with milk ;" (^vora shh\ "milk" and mdl^ 
the imperative of mdlldan, '* to knead") is a round, flat cake, made of flour 



IKIIWANU-S-SAFA. 1C5 

mutanja7i, zerhiriyan, muzafar^ slnrbiranj^ Jcahcih, 
kormd, bUrdm, frni^ milk, tyre, clarified butter, and 
various kinds of sweets, as halwd sohan, jalebi^ laddii, 



im^ghee, kneaded witli'milk. Bakir Khani is a cake very like the Shirmal, 
but containing more milk and gJiee^ and therefore shorter and richer. It 
derives its name from one Bakir Khan, who is said to have introduced it 
from Persia into India. Gdivdida is a small loaf or bun, bearing a fancied 
resemblance to a cotvs eye. Guiviahdn is a kind of bread supposed to 
resemble the tongue of a cow in shape. KnUcha — literally^ " a little circle 
or disk" — is a kind of cake resembling the sJnrmdl and hixJcirJchanl. Mu- 
tanjan is a kind of pulao^ into the composition of which, in addition to 
the usual ingredients, both sweets and acids enter. Zer hirydn (properly 
zar hirydn^ whence, by constant usage, zir hirydn ; whence zer hirydn) is a 
kind of puld'o, into which saffron enters largely, and gives it a deep yellow 
(zar) colour. Muzafar is also, a ptthTo, into which saffron is introduced. 
Shirhiranj — properly sJi'tr o hiranj, or ^^ imWs. and rice" — also called Ihir^ 
is a dish made of rice, boiled in milk. Burdni is a dish said to have been 
invented by a woman named Burdn. It is made as follows : — The fruit of 
the egg-plant {haingan) sliced longitudinally, well seasoned with salt and 
chilies, and fried in ghee^ and steeped in tyre {dahl) for some time. The 
dish is then eaten wuth jpidd^o. Firni is also milk boiled in rice. It diiiers 
from khlr^ in having the rice pounded fine before it is boiled in milk. 
Halwd sohan, or liahrd-i-sohan Idl, " the sweetmeat of Solianlfd. Said 
worthy being its fii'st manufaclurer, is a sweetmeat resembling toffy. But 
it contains more ingredients, i nd is richer. Jalehi (from the Arabic zald- 
h'lya) is a sweetmeat made of leavened dough, and sugar a\\6. ghi — the last 
in abundance. The dough is made very thin, and strained through a fine 
cloth, which has holes in it, and as the dough fiiUs out, it assumes the 
shape of a number of concentric circles joined by cross-bars ; the outer- 
most circle being about two or three inches in diameter. Imrail is a 
richer kind oi jalehi. It is considered so delicious as to stand a com- 
parison with nectar (amrit). Laddu is a sweetmeat made of fine meal 
(of pulse or gram), loaf-sugar, and ghl. It takes the shape of a ball, vary- 
ing in diameter from one inch to three inches. Ferd is a sweetmeat made 
of cream and loaf-sugar. Barfi — from Barf " ice " — is also made of cream 
and sugar. Its shape is that o! a miniature brick. It has apiece of silver- 
paper on the top, and bears some resemblance to a piece of ice — whence 
the name. Lauziydt — from the Arabic laiiz^ "an almond" — are almond 
confections, or any sweetmeats containing almonds. 



160 IKHWANU-S-SAFA. 

pv'e^ barf'i, inirafi, lauziydt, ^c. For our amusement 
and diversion we have dances/ and fun, and merri- 
ment, and tales, and stories. We wear various kinds 
of costly apparel and jewels. We spread rugs and 
carpets, and white and coloured floor-cloths, and 
many other kinds of carpets. Whence can the 
animals obtain such articles? They invariably feed 
on the herbage of the forest, and, like slaves, pass 
their days and nights in a state of utter nakedness,*^ 
in the midst of toil and labour. These things afford 
proof of this — viz., that we are the masters and they 
the slaves." 

The nightingale, the deputy of the birds, who was 
sitting on the bough of a tree in front, addressed the 
king, saying : " Does not this man, who boasts of 
their varieties of meats and drinks, know that in 
reality these are the source of great affliction and 
trouble to them?" "Explain how this happens," 
said the king. He proceeded: "Because, for the 
sake of this ease they have to endure much toil and 
trouble, (such as) digging the ground, ploughing, 

1 " Dances^* will scarcely convey a correct idea of the Indian nacJi to one 
wlio has not visited the East. In the naoh the dancing-girl alone dances, 
and sings at the same time. In the singing she is generally accompanied 
by the musicians. The vi^ord rang is added, I believe, because it was the 
custom for the spectators and the dancing-girls to throw coloured powder 
on one another, as is done by the Hindus during the festival of holl. 

2 Nang dharang. — Dhar and Ang mean the same thing — " the body." 
Ang may be considered as having a corroborative force here : — " They are 
quite naked." 



IKHWANU-S-SAFA. 167 

drawing water, filling their water-vessels, sowing seed, 
reaping, weighing, grinding, lighting fires in ovens, 
cooking, haggling with butchers for meat, keeping 
accounts with vendors of eatables,^ toiling to accu- 
mulate wealth, acquiring knowledge of sciences and 
arts, afflicting their bodies,^ travelling to distant lands, 
standing wdth folded hands in the presence of the 
great for the sake of a couple of pice. To be brief, 
such are the labours and exertions whereby they 
amass wealth and property; and, after their death, 
these fall to the lot of others. If they have acquired 
(wealth) by lawful means, then (even)^ they will have 
to render account ; and, if otherwise, punishment and 
misery (will be their portion). (Now) we are ex- 
empted from such toil and trouble; since our food 
consists simply of herbs and plants. We enjoy, 
without labour or toil, whatever springs forth from 
the earth. We eat various kinds of fruits which God 
(may He be exalted) has, of His Omnipotence, caused 
to grow for our use, and are ever busy returning Him 



1 The term ^^ grocer" is not the equivalent of the Urdu lardy a. A 
haniyd sells grain, flour, pulse, meal, oil, ghl, salt, and raw sugar — and 
nothing else, I believe. 

^ The tautology observed here is the result of faulty translation. The 
Urdu should have run thus: — ^^ Aur hadanon Jci thalcadenewall sanaHon 
Jed siJcJildna aur un kdmon Jca jo jdnon par dushtodr hain siJchldnd aur 
tijdraton men hisdhou Jed slJcJildnd aur mdl o nata^ aur hatvdij Jet just-o-jii 
Jce liye safarJid-i-dur o dardz men dmad a raft Jed siJehlund. 

^ The Avord hlil is needed after tan^ to show the antithesis, which is 
clearly brought out in the original. 



168 IKHWANU-S-SAFA. 

thanlss. The tlionght of seeking^ for food never enters 
our minds, (but) wherever we wander, through God's 
bountiful kindness, we find all that we desire ; whereas, 
these (men) are constantly worried with anxiety about 
food. 

" Again, as they eat different kinds of food, so they 
suffer (different kinds of) torments, being constantly 
afflicted with lingering diseases. Pever, headache, 
cholera, delirium, palsy, paralysis, ague, cough, jaun- 
dice,^ hectic fever, boils, pimples, itch, ringworm, 
scrofula, gripes, diarrhoea, syphilis, gonorrhoea, ele- 
phantiasis, polypus ; in short, many kinds of diseases 
befall them ; and they are perpetually running to 
physicians for remedies. Yet they impudently assert 
that they are the lords and we the slaves ! " 

The man made answer, saying : " Diseases are in 
nowise peculiar to us ; animals, too, are commonly 
afflicted therewith." He rejoined : — " The animals 
that fall sick, (do so) simply through mingling with 
you. Dogs, cats, pigeons, fowls, &c., that are cap- 
tives among you, are not allowed to eat and drink 
after their own fashion, and hence fall sick. But 
those animals that roam at full liberty in the jungles 
are free from all ailments ; since their feeding-time is 

1 Fikr-o-taldsh seems to me lo be a mistake ; Ji?cr-l-talush is what it 
should be. How could tahish " enter the mind ?" 

- 'Arkdn, as in Major Lees's text, is a mistake. The word should be 

t/arhini. 



IKHWA>{U-S-SAFA. 169 

fixed, and suffers no increase or decrease. Whereas, 
these animals that are in captivity with you are not 
allowed to pass their time after their own fashion, but 
take their meals at irregular hours ; or, through 
hunger, eat an enormous quantity, and give their 
bodies no exercise,' and hence they occasionally be- 
come ill. 

' " The only reason for your children's becoming ill, 
too, is that pregnant women and wet nurses, through 
greediness, eat unsuitable meats, such as those of 
which you boast ; and thus foul humours arise — the 
milk becomes tainted — and through their effects' the 
children are born deformed, and are constantly afflicted 
with diseases ; and by reason of these diseases they 
are at all times liable to sudden and agonizing deaths, 
and sorrow, and anguish. In short, it is through the 
wickedness^ of your own deeds that you are involved 
in these troubles. Whereas, we are exempt from 
them." 

" The choicest and best of the different kinds of 
food among you is honey, w^hich you (both) eat and 
use as a medicine. Now, that is the slime of bees, 

1 The sense of the original is lost here. The Urdu should have been aur 
clihore nahin jate tdJci jaisd clidhlye apiil rii/dzat Jcarlen — halJci un se 
Jchidmat Ujdtl hai — M unlce ladan thak jdte hain. 

^ UsJce should be unlce, and referred to aMldt. If it be retained and 
referred to " milk," it makes nonsense. 

^ Isone of the lexicons give this meaning of skdmat ; and yet it is not 
uncommonly used in this secondary sense. The Arabic version uses the 
uord sii', which clearlv shows the meaning to be '* wickedness." 



170 IKHWANU-S-SAFA. 

and not the product of any workmanship of yours. 
Of what, then, do you boast ? There remain the fruits 
and grain ; we share with you in the eating of these ; 
and from of old to the present time, our ancestors and 
yours were regular sharers (therein.) When your first 
progenitors, Adam and Eve, dwelt in the garden of 
Paradise, and partook of the fruits therein, without 
labour or toil, and were free from all anxiety and 
trouble, our ancestors, too, shared those comforts with 
them there. 

"When your great progenitors, through the be- 
guihng of their enemy, forgot the admonition of God, 
and coveted a single grain ^ (of wheat), they were 
expelled from thence, and the angels carried them 
down, and cast them in a place where there was not 
even any vegetation ; ^ what chance, then (was there) 
of fruit being found (there) ? In this state of trouble, 
they mourned-for a long period. At last, their repent- 
ance was accepted ; and God forgave them their sin, 
and sent an angel, who came and taught them to dig 
the ground, to sow, to grind corn, to cook, and to make 
garments. In brief, such labours occupied them day 
and night. When their offspring multipHed, and 

* The Mohammedans, as well as the Christians, hold various opinions 
concerning the forbidden fruit. Some say it was an ear of wheat, others 
will have it to have been the grape. — See Sale's Koran, chap. ii. 

^ Phal seems to mean Jchosha here. The translation would, perhaps, be 
more correct as follows : — " There was no grain of any kind there, nor any 
leaves even." 



i 



IKHWANU-S-SAFA. 171 

began to inhabit all places, jungles as well as towns, 
then they commenced ill-using those that dwelt on the 
earth. They took forcible possession of their habita- 
tions, and seized numbers of them, and made them 
captives. Many fled ; and to capture these they con- 
structed many kinds of snares and nets, and went in 
pursuit of them. At last, things have come to such a 
pass, that you now stand up boldly and assert your 
superior glory and dignity, and are prepared for dis- 
putation and wrangling 1 

"And, as regards what you say about holding 
pleasure-meetings — entertaining yourselves with music 
and dancing — passing your days in mirth and enjoy- 
ment — wearing costly apparel and various kinds of 
jewels — and enjoying many other things which are not 
within our reach — all this is true. But, for every one 
of these (joys) you have a counterbalancing sorrow, 
from which we are safe. For, as a set-off against 
your marriage-feasts, you sit in houses of mourning ; 
as an equivalent for your happiness, you experience 
sadness ; in place of music and mirth, you weep and 
endure grief; in place of excellent buildings, you lie 
in the dreary grave ; in place of your jewels, you wear 
collars (of iron) on your necks, manacles on your 
hands, and fetters on your feet; and as a set-off 
against your eulogies, you are exposed to satires. In 
short, for every joy, you have a counterbalancing 
sorrow, too ; whereas, we are safe from these troubles ; 



172 IKHWANU-S-SAFA. 

since such trials and afflictions are suitable for those 
(alone) who are slaves and wretched creatures.^ 

"In lieu of your cities and buildings, we have 
obtained this spacious plain. We fly wherever we 
list, from earth to sky — and feed without inconveni- 
ence on the fresh herbage by the banks of streams — 
and eat without toil or trouble of all lawful food — and 
drink pure water without anyone to hinder us, and 
without needing ropes, and buckets, and water-bags, 
and drinkhig cups. You need all these things, as you 
place them on your shoulders, and carry them from 
place to place selling them.^ You are incessantly 
involved in toil and trouble. Now, all these are the 
tokens of slaves ; whence (then) is it proved that ye 
are the lords, and we the slaves?" 

The king (here) addressed the spokesman of the 
men, saying ; " Now, what further reply have ye to 
make?" He answered as follows: — "We possess 
many excellent and eminent gifts, which establish our 
claim." "Describe them," said the king. One of 
the men, a Jew, spoke saying ; " God has bestowed 
various eminent gifts on us. He has conferred on us 
the blessings of rehgion, and prophecy, and His revealed 
word. He has caused us to know what things are 
lawful and what unlawful — what good and what evil 

* Tlie Arabic lias : "For those alone who are miserable slaves." 

2 This sentence is very obscurely and inexactly worded. It would seem 

to signify, that they sell the water ; but the Arabic shows clearly, that it is 

the ropes, water bags, &c., that they sell. 



IKHWANU-S-SAFA. 173 

— and has set lis apart for admission into the garden 
of Paradise. He has imparted to us the knowledge of 
ablutions, and purifications, and prayers, and fasts, 
and alms, and poor-rates, and performing devotions in 
mosques, and preaching sermons from pulpits, and 
many other acts of devotion. All these eminent gifts 
point clearly to this, viz. :— that we are the lords, and 
they the slaves.'* 

The deputy of the birds made answer, saying: — 
" If you will consider well, you will perceive that these 
things are afflictions, and punishments for you." 
"How are these afflictions?" asked the king. He 
replied : " God (may He be exalted) has appointed all 
these acts of devotion to the end that their sins may 
be blotted out, and that they may not stray from the 
right path. And so God declares in the Koran, 
saying: — 'Good deeds wipe out evil deeds.' ^ Were 
they not to act up to these religious ordinances, they 
would become disgraced in the eyes of God. Through 
dread of this, it is, that they engage in prayer continu- 
ally. Whereas, we are free from sins, and have no 
need of devotional offices, in which this man prides 
himself." 

" Moreover, the Most High God sent prophets for 
those who are unbehevers, and poly theists, and sinners ; 
who do not worship Him, but are engaged in lawless 
and sinful acts by day and by night ; whereas we are 

' Sae the Koran, chap. xi. (Hud) verse 116. 



174 IKHWANU-S-SAFA. 

free from such polytheism and shi. We beUeve God 
to be one and without associates ; and are ever busy 
praising Him. Further, prophets and apostles are Uke 
physicians^ and astrologers; and those only who are 
sick and sorry need physicians ; and such as are un- 
fortunate have recourse to astrologers. Again, ablu- 
tions and purifications are enjoined, because you are in 
a constant state of uncleanness. You pass your whole 
time in adultery and fornication; and generally have 
an offensive smell about your bodies. Hence it is that 
purifications are prescribed for you. Now, we avoid 
these things. Prayers and fasts are enjoined, to the 
end that your sins may be forgiven. We commit no 
sin ; why (then) should these be obligatory on us ? 
Alms and poor-rates^ are necessary, since^you amass 
wealth, both by lawful and unlawful means, and dis- 
pense nothing to those who have claims on you. Were 
you to expend (a portion of your wealth) on the poor 
and destitute, why would poor-rates be made obligatory 
on you ? Now, we show kindness and pity to our own 
species, and never hoard up anything through avarice.'* 
" And as regards your saying, that the Most High 

' " Prophets and apostles are pliysicians and astrologers for souls," is 
the translation of the original. 

2 ZaJcdt is properly the portion that a man gives from his property to 
the poor, in order that he may purify it thereby. The giving it is obliga- 
tory, provided that the property is of a certain amount, and has been in 
possession eleven months. The portion given varies, according to the 
nature and amount of the property ; but it is generally a fortieth part 
thereof. 



IKHWANU-S-SAFA. 175 

God has revealed on your account texts concerning 
lawful and unlawful things, and restrictive ordinances, 
and ordinances respecting retaliation, these are for 
your instruction; since your hearts are blind — and 
since, by reason of your ignorance, you cannot per- 
ceive what is beneficial and what detrimental ; so you 
need instructors : — whereas, to us God imparts all 
knowledge, without the intervention of prophets. 
Thus He Himself declares, saying: — "Thy Lord 
directed the bee to construct its habitation in moun- 
tains ; ^ and in another place : ' Every animal knows its 
prayer and its praise.'^ And in another place. He 
declares as follows : — ' God sent a raven to dig the 
ground, that he might show Cain how to bury his 
brother's corpse, and Cain, on seeing it, exclaimed: 
* Alas ! I possess not understanding like unto this 
raven, even, thus to bury my brother's corpse ; and 
so he became one of those who repent.' " ^ 

And, as to your saying that you repair to mosques 
and convents^ for congregational prayers, we have no 

* See the Koran, chap, xvi. (The Bee) verse 70. 
' See the Koran, chap. xxir. (Light) verse 41. 

^ See the Koran, chap. v. (The Table) verse 34. In the EngUsh, I follow 
the Arabic. The Urdii translator inserts gharaz (a favourite word of his, 
apparently) and thus makes it appear as though the last sentence were not 
a part of the text quoted. 

* Khdiia kah (Persian Tchana gah) is a convent inhabited by righteous, 
and good men, and Silfls. It was instituted in the fifth century of the 
flight, for Sufi recluses to employ themselves therein in the service of God. 
The word does not occur in the Aj'abic. In that version, we find masajidf 
hiya\ and Jcanais ; or mosques, churches, and synagogues. 



176 IKHWANU-S-SAFA. 

need of such. For us every place is a mosque and a 
kibla. Where'er we turn our eyes, God presents 
Himself to our view ; and there is no special obliga- 
tion on us to pray on Fridays and at 'Id ; but we are 
continually engaged, by day and by night, in prayer 
and fasting. In short, we have no need whatever of 
these things that you glory in." 

When the deputy of the birds had finished this 
speech, the king looked towards the men, and said : — 
" Now, if you have anything else to say, speak." So 
of the men who were there assembled, the Mede 
(rose up and) answered, saying ; " We have still many 
excellent customs and eminent gifts remaining (to be 
mentioned), whence it is proved that we are the lords 
and the animals our slaves. For instance, we have 
various kinds of apparel wherewith to adorn ourselves; 
such as shawls,^ (garments of) embroidered silk, plain 
silk, brocade, sable, silk and cotton stuffs, striped silk, 
coarse and fine muslins, strong linen, satin, figured 



1 Literallg, — " Two shawls," a pair of shawls always being worn together. 
Kam Khwah {literally, little nap) is a rich silk, embroidered with gold or 
silver thread. MasJiru' {literally, prescribed by the Shara') is a cloth> 
made of silk and cotton, mixed. Musalman are not allowed to pray in a 
garment of pure silk. Sahn is a kind of stout cloth, resembhng " sheeting." 
It used to be extensively manufactured some time back in Benares and 
Jaunpiir. Shakespear spells it sahauy and seems to be doubtful of this 
spelling. Jajam (as commonly pronounced in India ; jdjim according to 
Johnson's Persian Dictionary, and a vocabulary in my possession), is a 
stamped or figured floor-cloth. Chdnclm — so called from its whiteness — is 
a floor-cloth, which covers the whole room, and generally has another floor- 
cloth, or carpet, underneath. 



IKHWANU-S-SAEA. 177 

and spotted muslins, striped muslin, and checks ; and 
various kinds of floor coverings, as carpets, rugs, 
coloured floor-cloth, and white floor-cloth. And be- 
sides these, we have access to many other good things. 
Hence, it is evident that we are lords, and these slaves. 
For, whence can the animals obtain such articles? 
Utterly naked, they lie and wander here and there in 
the jungle, like slaves. All these gifts and favours of 
God's (bestowing) point clearly to our being the 
masters. It behoves us (then) to exercise the autho- 
rity of masters over them, and to treat them as we 
think proper (for) they are all our slaves." 

The king addressed the animals, saying: "Now, 
what answer do you make to this ? " The jackal, the 
deputy of the beasts of prey, said to the man ; " You 
who boast so much of this rich and soft apparel, 
answer me this (question) : ' Had you these different 
kinds of garments in days of yore?' (No) but you 
practised violence and oppression on the animals, and 
spoiled them of them." The man replied, saying : 
"With reference to what period do you say this?" 
The jackal said : " Of all the garments you possess, 
those (made) of brocade and silk are the most delicate, 
and the softest ; and these are produced from the slime 
of a worm which is not of Adam's race, but a species 
of insect that, for its own protection, weaves (a cocoon) 
of its slime on trees, in order that it may be safe from 
the inconveniences of heat and cold. You violently 

12 



178 IKHWANU-S-SAFA. 

and cruelly seized this ; and hence it is that God (may 
He be exalted; has involved you in these troubles, viz. : 
that, after taking it, you spin and weave it with toil, 
then have it sewed by tailors, washed by washermen ; 
and, in short, undergo other similar labours, as keeping 
it with great care, and selling it. The consideration 
of these things keeps you in a constant state of anxiety. 
And so with respect to your other garments, which 
are generally made of the skins and hair of animals. 
Your costly robes, especially, are generally the wool of 
animals which you, by main force and violence, have 
spoiled them of, and now claim as your own. To 
boast so much of them is unbecoming. Were we to 
glory in these, it would become us ; since God (may 
He be exalted) has formed them on our bodies, to the 
end that we may cover and clothe ourselves therewith. 
It is through compassion and kindness that He has 
bestowed these coverings on us, that we may be pro- 
tected from heat and cold. From the moment of our 
being brought forth, the Most High God forms this 
clothing, too, on our bodies. Through His goodness, 
we obtain all this without toil or trouble ; whereas, 
you are afflicted with incessant anxiety on this score, 
till the moment of your death. Your great pro- 
genitors disobeyed God, and it is as a retribution for 
that that you endure this affliction." 

The king addressed the jackal, saying : " Relate to 
us the circumstances attending Adam's creation at the 



IKHWANU-S-SAFA. 179 

beginning of his existence." He answered as follows : 
" When God (may He be exalted) created Adam and 
Eve, He provided them with food and raiment, similar 
to those of the animals ; and thus they both dwelt on 
the top of a ruby mountain in the East, under the 
equinoctial line. When He created them they were 
stark naked ; their whole bodies used to be covered 
by the hair of their heads ; and by means of this hair 
they were protected from the heat and cold. They 
used to roam in that garden and eat of the fruit of all 
the trees (therein). They experienced no kind of toil 
and trouble, such as these men are now involved in. 
God's command (to them) was this — that they should 
eat of all the fruits of Paradise save (that of) one tree, 
which they were not to approach. The beguiling of 
Satan caused them to forget the admonition of God ; 
and on the very instant all their dignity was lost. 
The hair fell off their heads, and they became quite 
naked. The angels, in accordance with the divine 
command, having removed them from that place, put 
them out, as the sage of the Genii has minutely re- 
lated in a former^ chapter.'' 

When the deputy of the carnivorous animals had 
related these circumstances, the man said (to him) : 
" O beast of prey ! it is not seemly for thee to speak 
in our presence ! Better would it be for thee to be 
silent." "What is the reason of this?" said the 

' The word pahll is incorrect. The account referred to occurs in the 
seventh chapter. The Arabic has, correctly, " in a preceding chapter." 



180 IKHWANU-S-SAFA. 

jackal. He replied, saying: "Because there is none 
more wicked and more villainous than you among all 
the classes of animals ; and no animals are so hard of 
heart as you, and none look out so greedily for dead 
bodies to devour as you do. Your class is of no use, 
except in harming the animals ; and you are always 
intent on killing and spoiling them." " How do you 
make this out? Explain!" said he. He replied, 
saying : " Because as many carnivorous animals as 
there are, all hunt the animals, and prey upon them. 
They break their bones and drink their blood, and 
never show them any mercy." The deputy of the 
carnivorous animals said : " In acting so badly towards 
the animals we only act up to your teaching ; other- 
wise we did not even know anything of this (wicked- 
ness). For, prior to Adam, the beast of prey did not 
hunt the animals, but used to eat the flesh of those 
animals that died in the jungles and deserts. They 
did not molest the live animals. In short, as long as 
they found flesh lying about here and there, they ab- 
stained from molesting the living animals, except in 
time of need and pressure, when they were constrained 
to do so. When you came into existence, and began 
seizing, and making captives of the goats, and sheep, 
and cows, and oxen, and camels, and asses, you left 
no animal remaining in the jungle. How, then, could 
we find flesh in the jungle to eat ? We were forced, 
of necessity, to prey upon the live animals. More- 
over, this is no more forbidden us than eating a car- 



IKHWANU-S-SAFA. 181 

cass under constraint is forbidden you. And as to 
what you say of there being no feeling and mercy in 
the hearts of the carnivorous animals, (my answer is) 
we do not find any of the animals complaining of us 
in the way that they complain of you. And as regards 
your saying that the beasts of prey tear open the bellies 
of animals, and drink their blood, and eat their flesh, 
you, too, do the very same. Such cruelties, as cutting 
(their throats) with knives, then flaying them, ripping 
open their bellies, breaking their bones, broiling and 
eating them, are all practised by you. We do not act 
thus. If you would reflect you would perceive that 
the wrong-doing of the animals does not equal yours, 
as described by the spokesman of the beasts in the 
first chapter. Moreover, among yourselves, you prac- 
tise such improper actions towards your own brethren^ 
as the carnivorous animals have not even a knowledge 
of. And as regards your saying^ that no one derives 
any benefit from us, (I answer that) it is evident that 
you derive benefit from our skins and hair ; and (that) 
all the animals of prey, that are captives among you, 
hunt for you, and provide you with food. Tell me 
this, however: — What benefit results to the animals 
from you? The injury (you do) is evident. You 
slaughter animals and eat their flesh. Further, your 

' JShai hand should, I think, be here taken in the wider ^ense oi fellow- 
men. 

* The wordyo is required in the Urdu, between yih and Jcahte. 



182 IKHWANU-S-SAFA. 

selfishness is so much greater than ours, that you 
even bury your dead in the earth, that we may not 
get to feed on them; so that, Hving or dead, we 
derive no benefit from you. And as to what you say 
of beasts of prey killing and destroying animals, (my 
answer is) the beasts of prey have adopted this practice 
in imitation of you. From the days of Cain and Abel 
to this time they have been observing you constantly 
engaged in struggles and wars. For instance, Rus- 
tam,^ Isfandiyar, Jamshid,^ Zahhak, Faridun, Afra- 
siyab, Maunchihr,^ Dara,* Sikandar, and others, were 
perpetually engaged in war and strife, and lost their 
lives therein. Even now you are busy with deeds of 
violence and mischief. And yet you shamelessly 
boast your superiority and vilify the carnivorous 
animals; and wish, by deceit and lies, to establish 
your mastership ! Have you ever seen the beasts of 
prey afflicting one another as you do? Were you, 
after due consideration and reflection, to arrive at a 
knowledge of the circumstances of the beasts of prey. 



* Bustam, son of Zal, the most renowned of Persian heroes, was General 
of the Persian forces under Kai Kawus (Darius the Mede), whose son, 
Isfandiyar^ he slew in single combat. He also signally defeated Afrasyab, 
king of Turkestan. He was treacherously slain by ArdesUr Darazdast 
(Artaxerxes Longimanus), the son of Isfandiyar. 

^ JamsJud was the fourth monarch of the first or Peshd-adyan dynasty 
of Persia. He was dethroned, and driven into exile by Zahhahy who again 
was slain by Faridun^ the son of Jamshtd, 

^ ManucUhr was the seventh king of the Peshdadyan dynasty of Persia. 

'^ Dara is Darius Codomanus, Sikandar is Alexander the Great. 



IKHWANU-S-SAFA. 183 

you would perceive that they are immeasurably supe- 
rior to you." The spokesman of the men here ob- 
served : " Have you any proof of this ?" He replied, 
saying : " Do not those of your race, who are devout 
and pious, go forth from your habitations and retire 
to mountains and wilds where beasts of prey dwell, 
and there abide in close companionship with those 
very beasts, by day and by night ? The beasts, too, 
do not molest them. Now, if the beasts of prey were 
not better than you, why would your hermits and 
devotees go in the midst of them? For the good 
and virtuous do not associate with the wicked ; but, 
on the contrary, fly from them. This is one proof of 
the beasts of prey being better than you. Another 
proof is as follows : — If any of your tyrant kings en- 
tertain doubt of a man's being virtuous and devout, 
they banish him to the jungle ; and if the beasts of 
prey molest him not, they perceive that the man is 
virtuous and God-fearing. For every species dis- 
tinguishes its own kind; and so the beasts of prey 
distinguish a virtuous (creature), and do not harm 
him. True is (the proverb), ' None but the good 
distinguish the good.' 

" I allow that among the wild beasts, too, there are 
good and bad. Where are there not? Good and 
bad exist in every class (of beings). However, even 
those beasts of prey that are wicked, do not molest 
the good ; but they devour wicked men ; and thus 



184 ' IKHWANU-S-SAFA. 

has God declared, saying : * We set some of the un- 
just over others that they may reap the fruit of their 
evil deeds.' "' 

When the deputy of the beasts of prey had finished 
this speech, a sage of the race of the Genii observed : 
" He says what's true. Those v^^ho are good fly from 
the bad and associate with the good, even if they 
belong to another species ; and those who are wicked, 
too, fly from the good, and mingle with the wicked. 
If men were not wicked, and unprincipled, why would 
the devout and pious of their race go and dwell in 
mountains and wilds, and cultivate friendship with 
wild beasts, despite their being of a different class? 
For there is no apparent resemblance between them, 
save that they, of course, have good qualities in com- 
mon." The whole assembly of the Genii observed 
(hereon) : *' There is no doubt that he says what is 
true." 

When the men heard these revilings and reproaches 
they became extremely ashamed, and all hung down 
their heads. By this time it had become evening; 
the Court was closed, and all being dismissed from 
thence, departed to their respective abodes. 

J See the Koran ; chap. v. (The Table) verse 129. 



CHAPTER XXIII. 

ON THE DISCUSSION BETWEEN THE MEN AND THE PAKKOT. 

In the morning, all the men and animals presented 
themselves in the Court of Justice. The king ad- 
dressed the men, saying: — "If you have any other 
proofs of your claim to advance, state them." The 
Persian said: "We possess many noble properties, 
whereby our claim is established." " Mention them," 
said the king. He pursued as follows : " Among our 
people there are kings, wazlrs, viceroys,^ secretaries, 
intendants of finances,^ collectors of revenue, generals,'' 
ushers,^ mace-bearers, servants, and helpers.^ And, in 
addition to these, there are several other classes (such 
as) the wealthy, the noble, the generous and humane, the 
learned, the pious, the devout, the ascetic, — orators, 

^ Or G-overnors. 

^ Or Accountants-General. 

3 This meaning of Faujdar is not found in any of the lexicons ; but the 
Arabic kuwwdd, of which it is used as the equivalent, shows this to be the 
correct rendering. 

"* The word naklh, which signifies " chief," is employed in many difierent 
acceptations ; here, however, I think the word usher renders it correctly. 

* Tar Madadgdr is not the correct rendering of the Arabic. Piydde 
aur SipdM would be nearer the mark. 



186 IKHWANU-S-SAFA. 

poets, men of science, scholars, judges, expounders of 
the law, grammarians, logicians, philosophers, geo- 
metricians, astrologers, soothsayers, interpreters of 
dreams, alchemists, magicians; and handicraftsmen 
(such as) builders, weavers, cotton carders, shoe- 
makers, tailors, and many other classes. Each of 
these classes, moreover, possesses its own peculiar 
virtues, and laudable qualities, and ways of thinking, 
and approved arts. All these excellent qualities and 
noble properties are peculiar to us — the animals have 
no part in them. Hence, it is evident that we are 
the lords, and the animals our slaves." 

When the man had finished this speech, the parrot 
addressed the king, saying : " This man boasts of the 
great number of classes among them. Were he to 
examine the different species of birds, he would find 
that in comparison with these, they are extremely few. 
However, for every good class among them, I will 
point out a bad one, and for every virtuous (man) a 
vicious one. Thus, among their tribes are Nimrods 
and Pharaohs, infidels, lewd fellows, polytheists, 
hypocrites, heretics, covenant-breakers, workers of 
violence, highway robbers, thieves, cheats, pickpockets, 
pilferers, liars, impostors, knaves, catamites, whore- 
mongers, pederasts, ignorant fellows, fools, misers, and 
many other classes besides these, whose sayings and 
doings are not fit to be mentioned. Now we are free 
from these, but possess most praiseworthy qualities and 



I 



IKHWANU-S-SAFA. 187 

good habits in common with them. For, among our 
tribes, too, there are sovereigns, and chiefs, and sub- 
jects, and armies ; nay more, our rulers are superior 
to the kings of men in government and rule ; for these 
promote the welfare of their subjects and armies, 
simply for their own interests and benefit. When 
they have attained their ends, then they pay no atten- 
tion whatever to the condition of their armies and 
subjects; whereas, such is not the way of princes. 
To govern and rule, it is necessary that a king should 
at all times exercise mercy and kindness towards his 
armies and subjects. As the Most High God ever 
deals mercifully with His servants, so it behoves every 
king to regard his subjects with affection. Now, the 
rulers of the (different classes of) animals always regard 
their troops and subjects with mercy and kindness. 
Similarly, the kings of the ants and the birds, too, 
constantly attend to the well-being and well-ordering 
of their subjects ; and whatever the kind treatment, 
and the good they bestow on them, they do not desire 
any return for it. Nor do they look for any benefit 
from their offspring either, in return for their rearing 
them, as men (do, who) after bringing up their 
children, make them serve them. Animals bring 
forth young and nourish them, and then seek nothing 
from them in return ; but rear and nourish them, 
through pure affection. (Herein) they follow steadily 
the example of God ; for He forms His creatures, and 



188 IKHWANU-S-SAFA. 

provides them with sustenance, and does not expect 
gratitude from them. If these evil deeds were not to 
be found among men, why would God command them 
to * be grateful to me and to your parents ? ' ^ He 
has issued no such command to our young ones ; since 
they do not practise ingratitude^ and disobedience." 
When the parrot reached this (point of his) speech, 
the sages of the Genii observed: "This (speaker) 
speaks the truth." The men became ashamed, and 
hung down their heads ; not one of them made any 
answer. Meanwhile, the king asked of a sage : " What 
kings are those of whom he has spoken, as dealing 
mercifully and tenderly with their troops and sub- 
jects?" The sage replied, saying: "By these kings 
angels are meant. Por, as many classes and species of 
animals as there are, all have angels appointed over 
them by God, who watch over and guard each (kind). 
Moreover, the bands of angels, too, have chiefs and 
rulers, who, each in his own band, rule with mercy 
and kindness." "Whence have the angels acquired 
this mercy and tenderness?" asked the king. The 
sage replied, saying : " They obtained this benefit from 
the mercy of the Most High God. For in such great 
measure does He show mercy to His creatures, that 
the mercy of any being in the universe does not attain 

* See the Koran, chap. xxxi. (Lokman) verse 13. 

^ The word Icufr is not happily chosen. The original has Jcufrdn^ or 
" ingratitude," for which na sJiuJcri would have been the correct rendering. 



IKHWANU-S-SAFA. 189 

to the hundred-thousandth part ^ of it. Since, when 
God brought His creatures into existence, He appointed 
angels to watch over and protect each ; He formed and 
fashioned each (kind) with the greatest beauty and 
elegance, and bestowed powers of perception on it ; He 
imparted to all knowledge of what is beneficial and 
what injurious ; and created the sun and the moon, 
and the constellations and stars, for their benefit alone ; 
He caused sustenance to reach them, in the shape of 
fruits and leaves of trees ; in short. He created various 
kinds of good things for them. All this affords proof 
of His mercy and tenderness." The king asked : 
" Who is the chief of the angels, who are appointed to 
watch over men ? " The sage made answer, saying : 
" That is the rational soul which was united to Adam's 
body from the moment that he was created. Those 
angels who, in obedience to divine command, bowed 
down in adoration to Adam, are termed ' animal life,' ^ 
which is subordinate to the rational soul. And the 
one that bowed not down in adoration, is the power 
of anger, and the spirit of concupiscence; it is also 
called 'the devil/ The rational soul continues in 
Adam's race to this day ; just as the bodily form of 
Adam is that which continues (in his offspring) to the 
present time. It is with this form that they are born 

' " To the milliontli part of it," is what the original has. 
'^ In contradistinction to the higher life in man, on the one hand j and 
to vegetable life on the other. 



1 90 IKHWANU-S-SAFA. 

and live ; and with this same form will the sons of 
Adam rise on the last day, and be admitted into 
Paradise." "What is the reason," asked the king, 
" that angels, and the different kinds of life, are not 
perceptible?" The sage replied, saying: "For the 
reason that they are composed of light, and are subtile 
(essences) and cannot be perceived by the bodily 
senses. But prophets and saints perceive them, by 
reason of the pureness of their hearts; for their per- 
ceptions are free from the darkness of ignorance. They 
are on their guard against the sleep of thoughtlessness; 
and bear a resemblance to spirits and angels ; and so 
they perceive them, and hear their speech, and convey 
information thereof to their own kind." ^ 

On hearing this speech the king said to the sage : 
" May God reward thee well I" Then he turned to 
the parrot, and said : " Do thou finish thy discourse.' 
He pursued thus ; "As regards what this man states,^ 
of his race comprising many artisans and handicrafts- 
men, there is no reason for superiority therein, since 
among us, too, certain animals possess those arts in 
common with them. For instance, the honey-bee 
possesses greater skill in building and repairing than 
their builders and geometricians do. She constructs 



* After the words, " hear their speech," the original has, " and receive 
revelations from them, and communicate the same to their own kind." 

2 The words doDwa Tcartd hai are quite out of place here. Kahtd hai or 
zikr Tcartd hai is what the sense and the Arabic version require. 



» 



( 



I 



IKHWANU-S-SAFA. 191 

her habitation without mud, and brick, and lime, and 
plaster ; and needs no rule and compasses in drawing 
lines and circles ; whereas, these (men) must have 
materials and instruments. Similar is the case of the 
spider, which is the feeblest of insects. Yet in spin- 
ning and weaving she is wiser than their weavers. 
First, she draws out a filament of her slime ; then 
makes the hkeness of a number of threads, and after 
that arranges it from above, and leaves a small space 
open in the centre to catch flies. Now, in this skilful 
work, she needs no instruments ; whereas, weavers can 
weave nothing without instruments.^ 

And so with the silk-worm, which is (an) extremely 
feeble (creature). And yet she possesses greater skill 
and knowledge than their artisans. When she is 
satiated with pasture, she withdraws to her abiding- 
place, and first spins, of her slime, something re- 
sembling fine threads ; then arranges and strengthens 

■ The whole of this paragraph, describing the spider's method of spin- 
ning, is wretchedly translated. As far as the words hoshydr Jiai^ the sub- 
stance of the original is given after a fashion ; thenceforward the Urdii should 
have run thus : — " Yih isliye Jcijdld hunne Jce waTct yih pahle to eJc tar eJc 
dlwdr se dusri dlwdr taJc yd eJc daraTdit se dusre daraMt tdk ya eJc nahr Jcl ek 
jdnib se dusrljdnib taJc hidun isJce Jci usJcopdnl par cTialndpare yd ha/wd men 
v/rnd pare pTiaild deti Tiai — aur pMr ispar chaltl hai aur apnejdld ha tana 
sldhe Tdiutut men handfi hai — yih maHum hota hai Jci goyd Tchaima-i'istdda 
hi tanaben hain — phir usTce hdnd Jco goldl par huntl hai aur usTce hich men 
eh Miuld hua dcHira hanatl hai tdhi usmen maJckhl Jca sMkdr Jcar sake — aur 
yih sab bighair takle aur charkhd aur kdrgdh aur naliyon aur shdna awr 
aur auzdron ke, Jcijinke taraf tumhdre juldhe muhtdj hain karti hai J* 

The next paragraph, too, which describes the silkworm is scarcely better 
translated than the one preceding it. 



192 IKHWANU-S-SAFA. 

it from without, so that no air or water enters it ; and 
sleeps therein, after her custom. She has acquired all 
these arts without tuition from her parents, or from a 
teacher. She stands in no need of needles and thread, 
as their tailors and darners (do, who) can make nothing 
without these. 

Again, the swallow constructs her nest suspended 
in the air, beneath the roofs of houses, and needs no 
ladder, &c., whereby to climb and reach it. And so 
the white ant, which builds her nest without mud and 
without water. She wants nothing whatever. In 
brief, all birds and animals construct their habitations 
and their nests, and rear their young, and possess 
greater intelligence and skill than men. For example, 
(there is) the ostrich, which is a compound of a bird 
and a beast, — with what excellence she rears her 
young ! When twenty or thirty (of her) eggs have 
accumulated, she divides them into three parts ; one 
part she buries under ground, another she leaves in 
the sun, and a third she places under her wings.^ 
When a number of young ones are hatched, she digs 
the ground for nourishment for them, and takes out 
worms and insects, and feeds the young ones there- 
with.^ No woman nourishes her children thus ; but 

1 Translating from tlie original, we have " One-third she buries under 
ground ; one-third she leaves in the sun ; and one-third she hatches." 

^ The original has been altogether misunderstood here ; the Urdu should 
have been jab wdh apne hachchon Tco nikdltd hai to jo ande lei dhup men the 
unJco tor Jcar unJcl rutubat ko-Tci jisJco dlmp ne pighld diyd anr 'patld Icar 



IKflWANU-S-SAFA. 193 

midwives take care of aud atteud to them. (For) at 
the time of bringing forth, they dehver (the woman) 
of the child and wash and clean it ; and wet-nurses 
suckle it, and put it to sleep ^^ a cradle. These 
(nurses) do everything. The mo^r of the child is 
not even conscious of anything. Moreover, their chil- 
dren, too, are excessively stupid. They know nothing 
whatever of what is good for them and what injurious. 
After fifteen or twenty years they attain to age of dis- 
cretion, and then even they constantly require tutors 
and masters. They pass their days in reading and 
writing to the end of their lives, and remain unmi- 
tigated blockheads still. Whereas, our young ones 
become cognizant of everything that is good, and every- 
thing that is bad, from the very moment that they are 
brought forth. For example, fowls, partridges, and 
quails, from the moment of coming out of the eggs, 
run about pecking, without tuition from their parents, 
and fly from any one who forms the design of catching 
them. Such knowledge and understanding reach them 
by inspiration from the Most High God, so that they 
know whatever is good and whatever is evil. The 
reason of this is as follows : — Among these birds, the 
male and the female do not both take part in rearing 

diyd hai apne hachchon Jco pildta Jiai aiir jab tiske lachche tawand aur 
kawi Jiojdie hain to jo ande ki zamln men madfun Tiain v.nJco niJcdl Tear 
unmen surdkh Tear detd hai hi v.smen chyunt'iycm aur maTclcJiiydn aur klre 
makaure jamcC ho jdte hain tab toah luiko apne hacJichon ke liye ghizd 
kartd hai. 

13 



194 IKHWANU-S-SAFA. 

their young ; as among other birds, such as pigeons, 
&c., both the male and the female assist one another 
in nourishing their young. Hence it is, that God has 
bestowed this instinct on their young, so that they do 
not need the fostering care of their parents, but go 
about pecking and feeding themselves. They are not 
like the young of other animals and birds, which re- 
quire to be nourished wdth milk, or fed on grain. 
Now, whose station is higher in the estimation of the 
most High God ? We are busy praising and magni- 
fying Him by day and by night, and for this reason 
He has bestowed such great mercies on us. 

" And as regards what you say of your race pos- 
sessing poets and orators, religious^ and devout men, — 
if you understood the language of birds, the insects' 
extolling the perfection of God, the reptiles' magnify- 
ing Him, the beasts' glorifying His unity, the crickets' 
mindfulness of Him, the frog's supplications, the bul- 
buls' exhortations, the katas sermons, the cocks' an- 
nouncing the hour of prayer, what the pigeon says in 
its cooing, the ravens' foretelling of events, the swal- 
lows' description (of things seen in its wanderings), 
the owls' warning'^ of the wrath of God; and if, in 

1 Shdghil properly signifies " busy," or " one who keeps himself busy." 
But it has also the secondary signification of '* one who is ever busy think- 
ing of Grod." ZdTcir signifies nearly the same thing. In the original, how- 
ever, the words used are — mutaJcallimln and muzaTckirm — synonymous 
words signifying " those who remind of Grod." 

^ Darnd in Major Lees's Edition of the text is an error. It should be 
da/rdnd. 



IKHWANU-S-SAFA. 195 

addition to these, you knew how the ants and the 
flies practise their devotions, you would perceive that 
among these, too, there are eloquent speakers, and 
poets, and orators, and religious and devout creatures. 
And so God (may He be exalted) declares, saying: 
' Everything celebrates the praise of God ; but ye do 
not understand its praise).'^ Thus God has ascribed 
ignorance to you ; that is to say,^ you do not under- 
stand their praise. Whereas, to us. He ascribes 
knowledge, and declares thus : ' Every animal knows 
its prayer and its praise/ ^ Now, the ignorant and the 
knowing are not on a par, and so we have pre- 
eminence over you. On what account, then, do you 
boast, and deceitfully and falsely assert that you are 
the lords and we the slaves ? 

"Again, as to your mentioning astrologers (you 
should know that) their doings only pass with the 
ignorant. Women and children put faith in them. 
They have no position in the estimation of the wise. 
Certain astrologers say, for the sake of deceiving fools, 
that in a certain city, ten or twenty years hence, such 
and such an event will come to pass ; whereas, they 



* See the Koran ; chap. xvii. (The Night Journey) verse 46. The word 
tashlhahum has been omitted in the quotation from the Koran. It is given 
in the original. 

' The word ya^ne is qiiite out of place here ; is haul se should be put in 
its stead. The Arabic has : " So Grod ascribes ignorance and lack of know- 
ledge to you by His saying, ' You do not understand, &c.' " 

^ See the Koran ; chap. xxiv. (Light) verse 41. 



196 IKHWANU-S-SAFA. 

have no knowledge of their own affairs, as to what will 
happen to them, or what will be the state of their chil- 
dren ; (but only) predict events at some distant period, 
and in some remote land, in order that the common 
people may deem them true, and believe in them. They 
alone put their trust in the predictions of astrologers, 
who are impious and unjust, such as cruel and tyran- 
nical kings among men, (who) deny the future state, and 
are ignorant of events being predestined by God;— 
like Nimrod and Pharaoh ; who by reason of the forecast 
of the astrologers, had hundreds, or rather thousands, 
of children slaughtered. They beheved that the ar- 
rangements of the world were dependent on the seven 
planets and twelve zodiacal signs ; and knew not that 
nothing happens without the decree of that God who 
created the signs of the zodiac and the planets. True 
it is that 'no planning avails against God's fixed 
decrees/ In the end, that alone happened which God 
had decreed. The account is as follows : — ' The 
astrologers informed Nimrod that a child would be 
born in his reign, who, when he had grown up and 
attained to great dignity, would overthrow the religion 
of the idol- worshippers. When he inquired of them, 
however, in what place, and among what people he 
would be born, and where he would be brought up, 
ihey were unable to inform him of this ; but they told 
the king to command the massacre of all the children 
that would be born in that year, imagining that that 



IKHWAXTT-S-SAPA. 197 

child, too, would be slaughtered among them. After 
all, God (may He be exalted) brought xlbraham, the 
friend of God, into existence, and kept him safe from 
the wicked designs of the unbelievers. Similar to this 
was the dealing of Pharaoh with the children of 
Israel; and here again God rescued Moses from his 
evil designs. In short, the sayings of the astrologers 
are simply fictitious stories. What God has decreed 
does not pass unaccomplished. And you glory in them 
and say, ' Our race contains astrologers and philo- 
sophers!' Such people exist (solely) for the pm'pose 
of misleading the ungodly. Those who put their 
trust in God do not heed theii' sayings." 

When the parrot had reached this (point of his) 
speech, the king said to him : *' If it is impossible for 
misfortunes to be averted by means of astrology, then 
why do astrologers study it, and establish its validity 
by proofs ? And why do people stand in awe of it ?'' 
He replied, saying: '' Undoubtedly it is possible to 
ward off trouble by its means, but not in the manner 
that the astrologers advise ; but rather by seeking the 
help of God Most High, who is the Creator of the 
stars.'' "How should one seek the help of God?" 
asked the king. He replied, saying : " He should act 
up to the divine commands — bewail (his shortcomings) 
— repeat prayers— fast — pay alms and poor-rates — 
worship God with a pure heart — this is seeking the 
help of God. When any one petitions God for the 



198 IKHWANU-S-SAFA. 

removal of it {i. e. any trial), He undoubtedly preserves 
him from it. And since astrologers and soothsayers 
announce events^ before they come to pass, saying, 
' God will bring to pass such and such an event,' it is 
fitter that one supplicate that God alone for the avert- 
ing thereof, and not act upon the laws of the stars." 
The king remarked, that, " When one has observed the 
divine ordinances, and his trouble is turned aside from 
him, it follows therefrom, that the fixed decrees of God 
have failed of accomplishment." He replied, saying : 
" What He has predestined does not fail of accomplish- 
ment." But, if any one prays secretly to God, to avert 
the (predicted) calamity, He preserves him from harm 
therefrom. For exainple : when the astrologers in- 
formed Nimrod that a child would be born who would 
be hostile to the religion of the idolaters, and would 
overthrow his subjects and his troops ; meaning thereby 
Abraham, the * Friend of God,' whom God (may He 
be exalted) did bring into being ; and by his means 
humbled and ruined Nimrod and his army; had 
Nimrod then supplicated God for his well-being, God, 
Most High, would have caused him, of His grace, to 

' This is another passage which is wide of the sense of the Arabic. The 
Urdu should have been : " Is lit/e ki daldHl-i-nujumlya aur shugun Tcahl az 
hudus unhl hadison Jcl Jdvahar detl hain ki Jinko jparwardagar'i-nujum aur 
unTca Malik aur unka mudahhir aur unTca musawwir aur unJca mudawtoir 
'ankartb zuhur men lanewald hai, aur parwardagdr-i-nujum se aur us kuwwat 
se ki jo dsmdn aur nujum se harJikar Tiai madad mdngnl hihtar aur sazd- 
wdrtar aur IdHktar liai banisbat iske kl ijMigdrdt-i-nujumlya-i-juzuwlya se 
madad talab karen." 



IKHWANU-S-SAFA. 199 

enter the pale of Abraham's religion ; and (thus) he 
and his army would have been preserved from humili- 
ation and destruction." 

" Similarly, if Pharaoh, when the astrologers apprised 
him of the birth of Moses, had supplicated God for 
his welfare, God would have made him, too, a follower 
of his (Moses') religion, and saved him from abasement, 
as He guided his wife^ aright, and enriched her with 
the blessing of faith. 

"When the people^ of Jonas were visited^ with 
punishment, and cried unto God, He delivered them 
from that trouble." The king said : " True ; now I 
perceive the advantage of all such matters as learning 
astrology and predicting calamitous events, and sup- 
plicating God for the averting of those events."* " It 
was on this account that Moses counselled the children 
of Israel, saying : * When you apprehend any calamity. 



^ Her name is said to be Asia. See the Koran, chap. Ixvi. (The For- 
bidding) verse 11. 

'^ That is, the Ninevites. Similarly, the inhabitants of Sodom are called 
"the people of Lot ;" and the Israelites, "the people of Moses." 

^ The phrase muhtald hoJcar is quite incorrect, as the Ninevites were but 
threatened with punishment. The Urdu, to agree with the Arabic, should 
be : — " Kaum-i'Yunas ne jab us ^azuh se darJcar jisne unJco apne sdya men 
daba liya thd apne Idiudd Jco pukdrd to Tdiudd ne un se wuh 'azdb da/a' Tear 
diyd : — "When the people of Jonas feared the evil which overshadowed 
them, they cried unto their Lord, and He averted the evil from them." 

■* The Urdu makes it appear that it is the Icing who discourses thus. 
Whereas, the fact is that the king's remark is confined to the " True." 
Then the parrot speaks, and says : " Well, in that case the advantage of 
learning astrology, &c., &c., is established." The whole passage has been 
misunderstood by the Urdu translator. 



^00 IKHWANU-S-SAFA. 

immediately, pray unto God, and humble yourselves, 
and mourn, and cry unto Him, for on the ground of 
the sincerity of your petitions. He will deliver you 
from that calamity.' From Adam to Mohammad 
Mustafa (whom God bless and save), such was the 
course pursued ; that is to say, on the occurrence of 
any trouble, each used to give the very same charge to 
his people. Thus, it is right to act after this wise, 
with respect to the decrees of the stars, and not in the 
manner in which the astrologers of the time mislead 
people (into acting) ; for they forsake God, and have 
recourse to the revolutions of the celestial orbs." 

" For the recovery of the sick, too, recourse should 
first be had to God. For complete restoration to 
health, is obtained through His favour and mercy 
alone. It should not be, that one turn aside from the 
threshold of the actual Healer, and have recourse to 
physicians. Some men (there are) who, on the first 
appearance of disease, betake themselves to physicians, 
(and when) they derive no benefit from their remedies, 
they turn from thence in despair, and have recourse to 
God. Nay, they often write out statements of their 
cases, with much earnest entreaty, and many tears, and 
hang them on the walls and pillars of mosques, (and) 
God restores them to health. In the same way should 
one have recourse to God against the influences of the 
stars, and not act according to the misleading counsel 
of astrologers. For instance : there was a king whom 



IKHWANU-S-SAFA. 201 

the astrologers informed that a certain calamitous event 
would happen in his city, from which the inhabitants 
of the city had much to apprehend : ^ so the king 
inquired of them how it would happen, but they could 
not give the particulars. This much, however, they 
did say, viz. : that in a certain month, on a certain day, 
this event will come to pass. The king asked his 
people, *What plan should be adopted to avert this 
evil?' Those who were religious and God-fearing, 
said : ' It would be best for the king and all the 
inhabitants of the city, great and small, to go forth 
from the city on that day, and tarry in the open plain, 
and (there) earnestly and tearfully implore God to 
avert this calamity? peradventure God will deliver 
them therefrom.' In accordance with their advice, the 
king went forth, and tarried without the city on that 
day, and many people accompanied the king ; and they 
began praying to God to save them from this trouble ; 
and kept awake the whole night long. But some of 
the people felt no alarm, in consequence of the pre- 
diction of the astrologers, and remained within the 
city. (Now) in the night the rain poured down 
heavily, and the city, being situated on low ground, 
the water was drawn into it from all sides (so that) the 
city was submerged, and as many people as remained 

* Tlie exact translation of the Urdu would be : " Which, the inhabitants 
of the city fear greatly," which is not the sense of the original. The Urdu 
should be : " Kijisse ba'z hdshindagdn-i-shaJir hi halaki kd Idianfhaiy 



202 IKHWANU-S-SAFA. 

within it perished ; whereas, those who were engaged 
in prayer and waiUng without the city, were all pre- 
served in safety ; just as Noah and those who believed 
were saved from the deluge, and all the others were 
drowned; as God (may He be exalted; declares 
saying : * We delivered Noah and those who entered 
the ark with him, and we drowned those who regarded 
our signs as lies ; for they were a misguided people/ '' ^ 
And as for your boast that you have philosophers 
and logicians among you, why, they are not the source 
of benefit to you, but lead you into error and unbelief." 
"How does this happen ?" said the man. "Explain 
yourself 1" He replied, saying : " Because they turn 
(men) aside from the path ordained of God ; and, by 
their disagreements, make the ordinances of religion 
of none effect. The opinions and beliefs of all are at 
variance one with another. Some pronounce the uni- 
verse to be the most ancient ; some believe matter to 
be so; some endeavour to estabUsh the antiquity of 
form ; some maintain that there are two causes ; some 
prove that there are three ; some affirm there are 
four ;^ some say there are five ; some advance the 
number to six and seven ; some are convinced that 

1 See the Koran, chap. vii. (Al Araf) verse 62. 
■ F 2 Every material substance is generally believed to have four causes: — 
1. Formal Cause ; i. e.. that form in which its essence consists ; 2. Final 
Cause, or purpose for which it was made ; 3. Efficient Cause, — the maker, 
if the work be man's j 4. Material Cause, or the matter of which the thing 
is made. 



IKHWANU-S-SAFA. 203 

the Creator and the creation are co-existent ;^ some 
pronounce time to be infinite ; some advance proofs of 
its finiteness ; some believe in the resurrection ; some 
deny it ; some firmly believe in the apostolic office 
and revelation ; some deny both ; some are perplexed 
and harassed with doubt in this matter ; some accept 
what reason and evidence demonstrate to be true ; 
and some follow in the footsteps of the exemplars 
who have gone before. And besides these, there are 
many other contradictory beliefs, with which all these 
men are afflicted ; whereas, our religion and procedure 
are uniform (throughout our bands). We believe God 
to be one, and companionless ; and engage by day and 
by night in glorifying and magnifying Him. We do 
not exalt ourselves above any of His creatures. We 
are grateful for whatever He has appointed for our lot ; 
bow in submission to His decrees, and do not say, 
' how and why has He done so and so ? ' as men find 
fault with His decrees, and His will, and His handi- 
work. 

" And as regards your glorying in (the possession 
of) geometers and surveyors, (you should know that) 
they are constantly worried, by day and by night, in 
thinking of proofs (for what they assert). They make 

* The Arabic of this difficult passage has not, I think, been understood 
by Ikram 'Ali. I would render it as follows : — " JBa'ze wuh hainjo sani^ 
aur masnic^ donon Jce TcdHl Jiain aur hcUze wnh hainjo TcSil hainislce Icijism 
Ice ajzd ghair mutanahl Tiain aur ha^ze wuh hainjo Jca^ilhain isTce Jcijism Ice 
ajzd mutanahl hain.''^ .... 



204 IKHWANU-S-SAFA. 

pretentions to (knowledge of) matters which are be- 
yond comprehension and conception, while they them- 
selves possess no knowledge of them. They neglect 
those sciences which they ought to know, and direct 
their attention to idle stories for which they have no 
need. (For) some of them trouble themselves about 
measuring the dimensions and distances of the heavenly 
bodies ; some of them are perplexed with ascertaining 
the heights of mountains and the clouds ; many wander 
about measuring the superficial extent of deserts and 
seas ; some are busy with the thought of discovering 
the constitution of the heavens and the centre^ of the 
earth, (while) they are ignorant of the constitution and 
size of their own bodies ! They do not know how 
many intestines^ there are ; what is the capacity of 
the thoracic cavity ; what the conditions of the heart 
and brain ; how the stomach is constituted ; how the 
bones are formed ; how the joints of the body are 
situated. Such things as these, to understand which 
is easy, and to be acquainted with which is necessary, 
they are utterly ignorant of, although God's skill and 
wondrous power are perceived thereby, as the prophet 
(whom God bless and save) has declared, saying : 
' He who has known himself, has attained to know- 
ledge of His Lord.' And besides their ignorance in 

1 The reader will scarcely believe that what is translated " centre of the 
earth," should be (translating from the original) " centres of gravity of 
heavy bodies " — mardkiz-i-askdl. 

^ The original has : " they know not the lengths of the intestines." 



IKEIWANU-S-SAFA. 205 

these matters, they commonly neglect the study of 
God's word, and are not acquainted with the religious 
ordinances enjoined by God and the prophet. 

" And as to your boast that you possess physicians, 
— (faith),^ you have need of them as long as you 
eagerly and greedily eat various kinds of meats, and 
become ill, and attend at their doors, carrying your 
urine in your hands. (Now), those alone who are 
sick, repair to the doors of physicians and druggists, 
just as the unfortunate and wretched (alone) crowd 
about the doors of astrologers ; although increased 
wretchedness (alone) is the result of their going thither. 
Por these have no power to hasten the hour of happi- 
ness or retard the hour of misery. For all this, how- 
ever, some astrologers and geomancers take a slip of 
paper and write some lying tale on it to deceiye fools. 
This is precisely the predicament of physicians, too. 
By flying to them for relief, the disorder is (but) in- 
creased. They direct the abstaining from those very 
things from which the sick frequently find relief. 
(Whereas), were they to let nature have its course, 
the sick would recover. So your boasting of phy- 
sicians and astrologers is sheer folly. We have no 
need of them; for our food is fixed as to quantity, 
and kind, and time -^ and hence it is that we do not 

* In using this word I do but follow the Arabic version. 

' Thus am I obliged to render the phrase eJc wazcH par^ which means, 
literally, after one fashion or mode. The Arabic version has : "for we eat 
but one kind of food, and little, and but once daily." 



206 IKHWANU-S-SAFA. 

fall sick, and do not fly to physicians for relief; and 
have nothing to do with potions and electuaries. Now, 
it is of the nature of the free not to be dependent 
on any one for anything; (while such as are) slaves 
have this habit of running to all kinds of people (for 
relief). 

" And as regards the merchants, and builders, and 
agriculturists, in whom you pride yourselves, why, 
their condition is worse even than that of slaves ! 
More abject than that of the poor and indigent ! 
(For) they are engaged in incessant labour and toil. 
They cannot rest for a moment, but are always busy 
building houses, although they themselves may not 
dwell in them ; or digging the ground and planting 
trees, (although) they do not partake of the fruit 
thereof. Greater fools than these do not exist ; for 
they accumulate wealth and property, and, on their 
death, leave it to others to inherit, while they live 
in a constant state of privation. (And as for your) 
merchants, (they) too, are intent upon amassing un- 
lawful riches. They buy and store up grain in anti- 
cipation of scarcity, and sell it for a high price in time 
of dearth.^ They give nothing to the poor and desti- 
tute ; (till) all their wealth, the accumulation of years. 



• Translating from the original we find "they amass wealth by every 
means, lawful or unlawful." Further, the sense of the Arabic seems to be, 
that they hoard up grain with the intention of creating a rise in prices, and 
then sell it to enormous advantage. 



IKHWANU-S-SAFA. 207 

is lost in a moment, being (either) sunk in the sea, or 
carried off by robbers, or seized by some tyrant king ; 
and then they are ruined and brought low, and go 
from door to door begging for charity. They waste 
their whole lives in profitless journeyings, and think, 
forsooth, that they realized profit. They know not 
that they threw away the coin of greatest value — that 
is life. They bartered the world to come for this 
world, and yet the world was not enjoyed, while faith 
was made shipwreck of. ' In the dilemma both are 
gone; neither wealth nor beatitude is enjoyed.'^ If 
you glory in this apparent advantage, we, in truth, 
execrate it.^ 

" And as regards your saying that the generous and 
humane are found among your race, it is false. For 
their friends, and kindred, and neighbours, go about 
begging, from street to street, in a state of poverty, 
and indigence, and nakedness, and hunger ; and they 
pay no regard to their condition. Do you call this 
humanity, — to wit, that you yourselves should live at 
home, in the midst of ease and enjoyment, while your 
friends, and kindred, and neighbours, go about beg- 
ging? 

" And as to your saying that there are secretaries 

1 This proverb owes its origin to a Hindu ascetic, whose austerities 
were vitiated by his inability to banish all thought of the wealth and joys 
he had left behind him. Both Grod and Mammon were lost to him. 

2 •' If this is the gain in which you glory, then very evil is your glorify- 
ing," is the translation of the Arabic. 



208 IKHWANU-S-SAFA. 

and intendants of finances among your nations, it does 
not become you to boast of these ; (for) more wicked 
felllows, and greater rascals than these, are not to be 
found in the world. They are always engaged in 
effecting the utter ruin of all rivals by means of their 
craft and wisdom, and copiousness of language and 
eloquence of address. Publicly, they address friendly 
letters to them, embellished with all sorts of fine 
phrases ; but secretly they are busy with the thought 
of extirpating them, root and branch. Their thoughts 
by night and by day are — ' Dismiss so-and-so from 
this office, and accept a douceur from some one else, 
and appoint him instead.' And, in the end, by means 
of some finessing, they actually do dismiss him. 

" And the ascetics and devotees whom you imagine 
to be virtuous, and whose prayers and intercessions 
you fancy will be acceptable to God, they, too, have 
deceived you with the display of their acts of devotion 
and piety. For these, their devotions in public ; their 
allowing their beards to grow ; plucking the hair from 
their lips ; wearing loose shirts ; contenting themselves 
with coarse garments, patching them repeatedly; being 
taciturn, and speaking to no one ;^ eating little ; con- 

1 Up to this point tlie Urdu translator has understood the Arabic, and 
followed it pretty closely. But from this he has blundered most astonish- 
ingly ! The Urdu should have run thus : — " Aur miydna ravn Jco hath se 
ne dene men a/pnl ^drsdl zdhir karJcefa/reh de rakhd hai^ hdwujudeJcl diniydt 
Tea samajhnd aur ahkdm-i-shar'iyat aur dm Tee tarikon hct siJchnd aur nafs 
Ici drdstagi aur aTMdh Tci durustt, in sah ko VilJcull tark Tear rakhd hat, aur 



IKHVVANU-S-SAFA. 209 

ducting themselves affably towards people; instruct- 
ing in the ordinances of religion and the State ; pray- 
ing long, so that their foreheads have become marked 
(thereby), (while) by their little eating their lips hang 
down, their brains have become addled, their bodies 
emaciated, and their complexion altered, — these are 
all out-and-out deceit and falsehood. Their hearts 
are so full of hatred and malevolence that they hold 
every one else in utter contempt ; and they are ever 
passing censure on God, saying : ' Why did He create 
the devil (and) evil spirits ? Why have the ungodly 
and licentious been created ? Why does He sustain 
these ? This is very improper ! ' Such are the 
devilish thoughts with which their minds are filled. 
To you, indeed, they seem righteous ; but, before God, 
none are more unrighteous than they. What is there 
to boast of in them ? These people are, in truth, a 
disgrace to you ! 

"And as for your doctors of law and divinity, they, 
too, for the sake of worldly lust, at times pronounce 
that lawful which is unlawful, and at times declare 
that to be unlawful which is lawful. They give false 
interpretations of God's word, and pervert the true 

highair ''ilm Tee ruJcu' o sujiicl Jci Jcasrat men yahdn talc mashghul hue li 
unJce peshdmyon par sijdoii ke nisJ/dii aur gliutnon par ghatte par gaye^ aiir 
yahdn talc khdnd plnd chhor diydki dinidgh MnishJc ho gayehonth lataJc pare 
hadan ndtdhat ho gaye rang badal gaye pithen Jcuhrl ho gayin hdldnjci xinke 
dilon men dushmanl aur Jcinah unlogon Ted hhard hud, haijo injaise nahin 
hain. 

14 



2 1 IKHWAN (J-S-S AFA. 

sense for the sake of deriving benefit (thereby). How 
is it possible that they can possess devotion and piety ? 
It is for these, in whom you glory, that the fire of hell 
is kindled. 

"And as regards your judges and law-officers, so 
long as they are not in office, they repair to the mosques 
morning and evening, and perform their devotions, 
and exhort and admonish the people. But when 
they have become judges or law-officers, then they 
seize the possessions of the lowly, and of orphans, and 
present them to unjust kings, in order to gain their 
favour. They accept bribes, and perpetrate injus- 
tice; and if one is not satisfied, they bring him to 
agree by means of terrors and menacing glances. In 
brief, these men are exceeding workers of iniquity, for 
they put justice in the place of injustice, and injustice 
in the place of justice. They have absolutely no fear 
of God. For these it is that torment and woe are 
(in store). 

"And as for the emperors and kings whom you 
mention, as being the successors of the prophets, their 
reprehensible qualities are manifest ; to wit, they, too, 
turn aside from the ways of the prophets and slay 
the descendants of the prophets. They are regular 
drinkers of wine, and they make the servants of God 
serve them. They regard themselves as more exalted 
than all other men. They prefer this world to the 
life to come. When one of them comes to the throne, 



IK H WAN U - S -S A FA . '2 1 1 

his iirst act is to imprison him who, from of old, has 
served his ancestors. They efface all his claims of 
service from their hearts. Through lust of the world 
they put to death their own friends and kindred. 
Such are not the qualities of the nobJe. To boast of 
these kings and rulers, is to injure yourselves. And 
to prefer a claim of mastership over us, with no proofs 
or evidence in support, is pure deceit and mahgnity." 



CHAPTER XXIV. 

CONTAINING AN ACCOUNT OF THE WHITE ANT. 

vVhen the parrot had finished this speech, the king 
looked towards the assembly of the Genii and men, 
and said : " How does the white ant, in spite of its 
having no hands and legs, raise earth, and construct 
its arched edifice over itself? Explain this matter to 
me." A man of the Hebrew race^ said : " The Genii 
carry the earth to this insect; because she had per- 
formed this kind act for them, viz. : she ate through 
the staffs of his reverence Solomon, and he fell down ; 
so the Genii knew that he was dead ; and fled thence, 
and obtained relief from toil and affliction." The king 
said to the doctors of the Genii; "Have you any 
knowledge of the circumstance which this man re- 
lates ? " They all rephed, saying : " How can we 
affirm that the Genii convey earth and water to it? 

^ The Urdu translator seems to have forgotten that there was but one 
Hebrew present. '•*''' Tbr amy on he waJcll ne Jcahd" should have been the 
Urdu. 

2 See the Koran, chap, xxxiv. (Saba) verse 14; and the note on this 
passage in Sale's Translation, 



IKHWANU-S-SAFA. 213 

For, if it performed the act of kindness^ towards the 
Genii which this man mentions, then they are still 
involved in the same toil and trouble, and have not 
escaped ; for his reverence Solomon, too, used to make 
them carry earth and water to construct edifices, and 
used to lay no other kind of affliction on them." 

The Greek sage said to the king : " I am acquainted 
with a reason for this." " Mention it," said the king. 
He pursued, saying : " The white ant has a strange 
and wondrous structure. Her constitution is extremely 
cold, and her whole body is covered with interstices and 
pores, which always remain open. By reason of the 
intense coldness, the air, which enters her body, be- 
comes condensed into water, and this it is which 
exudes^ on the surface of her body; and the dust 
which falls on her body collects, in the form of mud. 
This she gathers, and constructs (therewith) an edifice 
over herself for shelter ; so that she may remain secure 
from all disasters. Further, she has a pair of extremely 
sharp lips, by means of which she cuts through fruit, 
grain, plants, and wood; and bores through brick 
and stone." 



* The reasoning in the Urdu is ridiculous. The original has : " They 
said, we cannot understand the G-enii doing this ; because, if they are 
carrying this earth and water, then they are still in disgraceful trouble ; 
since Solomon forced them to do nothing but carry mud and water, for the 
building of his cities." 

2 The word tapaMd is quite out of place ; sijtd is the correct rendering 
of the Arabic word. 



214 IKHWANU-S-SAFA. 

The king said to the cricket : — " The white ant is a 
species of reptile, and thou art the representative of 
the reptiles, do thou (then) explain what it is that this 
Greek sage says." The cricket made answer, saying : 
" He speaks truth ; but he has not given a complete 
description of this (insect) ; something has been 
omitted." The king said : " Do thou complete it." 
He pursued: "When God (may He be exalted) 
created all the tribes of animals, and bestowed His 
gifts upon every tribe, He, of His wisdom and justice, 
placed all on a level. To some He gave large bodies 
and powerful frames, but made their minds very weak 
and contemptible; and to some He gave small and 
feeble bodies, but made their minds very intelligent 
and acute; (so that) the excess and defect on both 
sides are nicely balanced. For example ; the elephant, 
despite his huge body, is so contemptible of soul, that 
he submits to a boy ; who mounts his shoulders, and 
drives him whither he pleases. And the camel, al- 
though he has a large body and a long neck, is yet so 
stupid, that he follows any one who lays hold of his 
nose-string. Even a mouse could lead him about if 
he wished. Whereas, the scorpion, his small body 
notwithstanding, destroys even an elephant when he 
stings him. In the same way, this insect, which is 
called the white ant, although very small of body, is 
very strong of mind. In short, all the animals that 
have small bodies, are intelhgent and wise." The 



IKHWANU-S-SAFA. 215 

king asked the reason of this, saying : " Why are the 
large-bodied animals stupid, and the small-bodied ones 
intelligent? Where is God's wisdom perceived in 
this?" He replied, saying : "When the Creator, of 
His omnipotence, perceived that those animals vrhich 
have large bodies are adapted for labour and toil, and 
that, therefore, if He were to give them acute minds, 
they would never be submissive to any one; — and 
that, if the small-bodied ones were not intelligent and 
wise, they would always be involved in trouble and 
affliction/ He, on this account, gave the former feeble 
souls, and the latter intelligent souls." " Explain this 
minutely, said the king. He pursued, saying : " The 
beauty of every work of art consists in this, viz. : that 
the art of the workman be not evident to any one, as 
to how he executes it ; — as the bee, without rule and 
compasses, makes different kinds of angles and circles^ 
in her cells, and nothing is known as to how she makes 
them, or whence she brings her wax and honey. If 
her body were large, this art of hers would be manifest. 
Similar is the predicament of the silkworm. For her 
spinning and weaving, too, is understood by no one. 
The very same is the case of the white ant ; nothing 



* There is nothing in the original like this. Had the Arabic been 
followed, the Urdu would have been : " Aur clihote jism aur hare nafs aur 
ddnd Sana' ton Jcl mashdkJd Tee slwd aur TcucKh liyakat nahin raJchte^jaisd ki 
sJiaTid Id malcTcM am- resham Ice hire aur dimaJc waghaira. 

' " How, without rule aad compasses she (the bee) constructs hexagonal 
cells," is what the original contains. 



216 IKHWANU-S-SAFA. 

of the actual method of her constructing her habitation 
is revealed. It is not known how she carries the earth, 
and builds. Doctors and philosophers deny the pos- 
sibility of the world's being created without matter. 
(Now) God (may He be exalted) has given proof of 
this in the art of the bee ; since she constructs cells of 
wax, and stores up her honey -food, without the exist- 
ence of matter (wherewith to make the wax and honey.) 
If they imagine that she gathers them from flowers and 
leaves, why do not they also gather them, and construct 
something ? And, if she collects them from the midst 
of water and air,^ why do they not observe her, if 
they have sight, and see how she gathers them, and 
constructs her cells ? In the same way has He made 
small-bodied animals, to be a proof of His omnipotence 
and skill to tyrant kings, who are insolent, and im- 
pious, and show no gratitude for the favours received 
from Him. For example : a gnat slew Nimrod, in 
despite of its being the smallest of all insects. Again, 
when Pharaoh took to impiety, and acted wrongfully 
towards Moses, the Most High God sent an army of 
locusts, which went and overthrew him. And when 
God bestowed dominion, and the gift of prophecy, on 
his Holiness Solomon, and put all the Genii and man - 
kind under subjection to him, most of the ungodly 

] "And, if she gathers them from the sm-face of water, or from the 
atmosphere, why do they not observe her, and perceive how she gathers 
them," is the translation of the Arabic. 



IKHWANU-S-SAFA. 217 

entertained doubt of his possessing the dignity of the 
prophetic office;^ (and thought) that he had acquired 
this dominion by deceit and stratagem ; and, although 
he declared that God had, of His goodness and favour, 
bestowed this dignity on him, still their doubts were 
not removed till God sent this white ant, which came 
and ate through the staff of his reverence Solomon, 
and he fell down in his sitting-place. But no Genii 
or man had the courage to venture on this (act.) This, 
God's wondrous power, is a lesson to the ungodly, who 
glory in their physical power and dignity, and are not 
warned, although they see all His skilful handiwork 
and His wondrous power; but pride themselves in 
these kings, who are feebler than the smallest of our 
insect tribes." 

"Again, the oyster, which produces the pearl, is 
smaller and feebler of body than any aquatic animal ; 
but in intelligence and wisdom she surpasses them all. 

^ The sense of the Arabic is quite lost in the Urdu. " And similarly, 
when God gave Solomon dominion and the gift of prophecy, and strength- 
ened his sway, and put the G-enii and maukind under subjection to him ; 
and he subdued all the kings of the earth ; and men and the G-enii had 
doubts concerning his rule, and supposed that it was the result of stratagem, 
and power, and might ; and although he disavowed this, by saying : ' This 
is of the goodness of my Lord, to prove me, whether I am grateful or not,' 
yet his word availed nothing, and doubt was not removed from theu' hearts 
tni God sent this white ant, which ate through his staff, and he fell upon 
his face in his sitting-place ; while none of the Genii and men had dared to 
do this through fear and awe of him ; thus God manifested His wondrous 
power, to be a warning to their tyrant kings, who boast of their physical 
power," &c. 



218 IKHWANU-S-SAFA. 

She dwells, and finds her sustenance at the bottom of 
the ocean ; till, on a certain day when rain falls, she 
rises from the bottom, and rests on the surface of the 
water, and opens the two ear-shaped valves with which 
she is provided ; and the moment the rain-drops fall 
therein, she closes them, so that the water of the sea 
may not mingle therewith. Then she sinks again to 
the bottom, and keeps those two shells closed for a 
long time, till that water is concocted into pearls. 
Men, forsooth, are scarcely likely to possess such 
understanding ! God has implanted in men's hearts 
a strong love for brocades, and silks ; and these are 
produced from the slime of insects. Of the different 
kinds of eatables, they consider honey the most deli- 
cious ; and that is made by the bee. They hght wax 
candles in their places of assembly ; and these, too, are 
obtained from this same insect. The very best of the 
jewels, wherewith they adorn themselves, is the pearl ; 
and that is produced by the wisdom of this little crea- 
ture, which I have just spoken of. It is to the end 
that men may behold these exquisite things, and 
acknowledge His skilful handiwork and marvellous 
power, that the Most High God has created them from 
these worms ; and yet, although they behold all His 
works and His wondrous power, they continue unmindful 
of Him, and waste their days in ungodliness and unbehef, 
not showing gratitude for His mercies, but practising 
violence and wrong on His poor and feeble creatures/' 



IKHWANU-S-SAFA. 219 

When the cricket had finished this speech, the king 
said to the men: "Now, have you any thing else to 
say?" They replied, saying: "We have still many 
eminent gifts remaining (to mention) whereby it is 
established that we are the lords, and these our 
slaves." "Mention them," said the king. One of 
the men said; "Oar forms are one and the same, 
while theirs are diverse ; hence it is perceived that we 
are the lords, and they the slaves ; for rule and master- 
ship best consist with oneness, and servitude with multi- 
plicity." The king said to the animals : " What answer 
do ye make to this ?" Tor a moment, all the animals 
bent down their heads in thought. Then the night- 
ingale, the deputy of the birds, said : " This man 
speaks truth; but although the animals have various 
forms, yet the minds of all of them are one ; whereas, 
although men have one common form, yet their minds 
are very difi'erent." "What is the proof of this?" 
said the king. He replied, saying : " The diversities 
of religion and creed (among them) indicate this; for 
there are thousands of religious bodies among them 
(such as) Jews, Christians, Magians, Polytheists, In- 
fidels, Idolaters, Fire-worshippers, Star- worshippers. 
And besides this, each religion comprises numerous 
sects ; just as, among the sages of old, each one held 
opinions dilGferent from all the rest. For example : 
among the Jews there are Samaritans, 'Abalis,^ and 

1 I am unable to furnisli the reader with any information concerning the 



220 IKHWANU-S-SAFA. 

Goliathites. Among the Christians there are Nes- 
torians, Jacobites, and Malekais/ Among the Fire- 
worshippers there are Zoroastrians, Zarwanites/ Hur- 
mis, Mazkis, Bahramis, and Manawis. Among the 
Musalman there are Shia's, Sunnis,'* Kharijis, Rafizis, 
Nasibis, Murjis, Kadaris, Jahimls, Mu'tazilis, Asha'ris 

'Abalis. The Goliathites are the followers (according to Mohamtnadan 
opinion) of the giant whom David slew. How they come to believe that 
Groliath was the leader of a sect — and a sect of Jews above aU, is a mystery I 

^ The Nestorians and the Jacobites, the reader will find noticed in any 
good dictionary. The Malakm are a sect half Christians and half Moham- 
medans, named after their founder. They hold the same opinions concern- 
ing Christ that the Musalman do. 

^ I regret that I can throw no light on the peculiar tenets of the 
Zarwanites and other sects of the Fire- worshippers. 

3 The Sunnls are the orthodox Mohammedans, who receive the tradition- 
ary portion of the Mohammedan law (sunnat), which was gathered from 
the words and acts of the prophet, and carefully preserved by his com- 
panions. They also revere equally the Khalifas AhU heJcr, ^Omar, Osmdn^ 
and ^AU. The Shia'hs, on the other hand, regard 'Ali alone as the true 
Imam and Khalifa after Mohammed : and the other three as usurpers. 
They hold the companions of the prophet in contempt, and pay but little 
heed to the traditions preserved by them. The Kharijis refuse the title of 
Khalifa and Imam to Osman and 'AH. They were so called, because they 
went forth from 'Ali after the battle of Sifi'in. The Nasilts (from Nash= 
enmity) were opposed to 'Ali and his claims to the Imdmat and Khalifat. 
The MoHazills are a Eationalistic sect among the Musalmans. They deny 
the possession of attributes by Grod, and declare that perfect unity consists 
in the utter absence of attributes. The Hafizis are a sect of the Shtahs, 
and are so called because they deserted Zeyd, the son of 'Ali, the son of 
Hosain, the son of 'Ah, when he forbade them to speak against the com- 
panions of the prophet. The Murjis are a sect of Muslim Antinomians, 
who assert that faith consists in words without works ; that disobedience 
with faith does not injure ; and that obedience without faith does not profit. 
The Kadaris are a sect of MoHazills : they hold that man is an absolutely 
free agent. The Jahimls are the exact opposite of the Kadaris ; they hold 
that man has no power ; that voluntary motions (so called) are of the nature 
of tremors. They assert that Grod compels men to commit sins. The 
Asha'ris are a sect of Sunnls, differing but slightly from the orthodox class. 



IKHWANU-S-SAFA. 221 

and others — a vast number of sects, all of whom hold 
different religions opinions, and each of whom regards 
the other as an infidel, and pronounces malison on 
him. Whereas, we are all free from differences. Our 
religion and creed are one. In brief, all the animals 
hold the unity of God, and are behevers. They are 
innocent of such things as associating other gods with 
God, and hypocrisy, and impiety, and licentiousness. 
They harbour no doubt whatever of His power and 
unity, but know Him to be the true Creator and Sus- 
tainer, and He it is whom we call to mind by day and 
by night, and busy ourselves in praising and magnify- 
ing. But these men are ignorant of our praise." 

The Persian replied, saying : " We, too, believe the 
Creator and Sustainer to be one, and without associate." 
" Then," observed the king, " how is it that there are 
so many difi'erences in your religion?" He replied, 
saying : " Religion is but the path, or the means, 
whereby the object aimed at is attained; and this 
object is the same with all — to reach (God) by any 
way possible. Whatever path they take, it is towards 
God alone that they direct their steps." The king 
asked : " If the aim of all be this, viz. : to arrive near 
God, then, why do they all slay one another ? " He 
replied, saying : " This is not on account of religion 
(for there is no aversion^ in religion) ; but, for the sake 

^ The word Tcarahat is a mistake. It should be zalardasti, or jabr, to 
agree with the Arabic. " There is no comjpulsion in rehgion." — See the 
Koran, chap. ii. (The Cow) verse 257. 



222 IKHWANU-S-SAFA. 

of the State, which is the (embodiment of the) insti- 
tutes of rehgion." " Explain this fully," said the king. 
He pursued thus : " Religion and the State are twin 
brothers ; one cannot exist apart from the other. But 
Religion is the elder brother, and the State the younger. 
Religion is indispensable to the State, to the end that 
all men may be upright and honest ; and a king is 
indispensable to religion, in order to promulgate its 
ordinances among the people with authority. Hence 
it is that some religious people put others to death for 
the benefit of the State and Government. Each 
religionist desires that all men should conform to his 
'special tenets, and creed, and religious ordinances 
alone. If the king will hsten attentively, I will pre- 
sent a clear proof of this matter." "Mention it," 
said the king. He said: "To take away life^ is a 
practice in every religion ; and by this is meant, that 
he who seeks to be religious should sacrifice himself 
Whereas, the practice of the State is, that the sove- 
reign slays another aspirer to sovereignty." The 
monarch observed as follows : " Kings slaying other 
aspirants to sovereignty is perfectly intelligible; but 
why does the religionist slay himself? Explain this 
to me." He replied, saying : " This matter is clearly 
perceived, in the religion of Muslims, too. For 
example, the Most High God declares : " Verily God 

' The word here translated life is nafs^ and in p. 224 the same word is 
rendered " lusts of the flesh." In fact there is a play on the word thvough- 
out the passage. 



IKHWANU-S-SAFA. 223 

(may He be exalted) has purchased of the faithful 
their lives and their possessions ; having appointed 
the Garden of Paradise for those who (fight in His 
cause, and so) slay others, or are slain themselves." ^ 
And there are many other texts which speak to this 
point. Again, in one place He has spoken thus, in 
accordance with the command of the law : "If ye 
turn unto God, lay down your lives ; for this is better 
for you with God."^ Again, when His Holiness, 
Jesus, said : " Who will help me in the cause of God ?" 
and all those who were his disciples"^ said: "We will 
be your helpers in God's cause." Then the Holy 
Jesus said ; " If ye would help Me, then prepare your- 
selves for death and the cross, that so ye may ascend 
with Me to heaven, and dwell near your brethren.* 
But if ye will not help Me, ye are not of My followers." 
In the end, they were all put to death in God's cause, 
and did not swerve from the rehgion of Jesus. In the 
same way, the people of India, Brahmans and others, 
slay themselves ; burning themselves alive for the sake 
of religion. Their belief is, that the most highly 
approved devotion before God is, that the penitent 

* See the Xoran, chap. xlix. (The Apartments) verse 112. 

' See the Koran, chap. ii. (The Cow) verse 51. " Turn unto Q-od, and 
lay down your lives ; for this is better for you with Grod." 

^ The word doston is incorrect. The Arabic word is hawanyun^ which 
signifies "apostles," or "disciples." 

* The Arabic has : " That ye may ascend to heaven, and be near My 
Father and your Father." 



224 IKHWANU-S-SAFA. 

sinner lay down his own life, and burn his body; 
since all transgressions are thereby blotted out." 

" Thus, too, do those who possess true conceptions 
of the Divine nature keep themselves pure from covet- 
ousness and concupiscence, and impose upon them- 
selves the burdens of devotional exercises. To such a 
degree do they subdue the lusts of the flesh, that no 
desire or appetite for worldly pleasures remains. In 
fine, thus is it that all religionists sacrifice their lives, 
and consider this the greatest act of piety (they could 
perform) ; since thereby they escape the fire of hell, 
and attain to Paradise. Still, there are good and bad 
in all religions ; but the wickedest of the wicked is he 
who does not believe in the day of reckoning, and does 
not hope for the reward of good deeds, and dreads not 
the recompense of sins, and does not believe in the 
unity of Him to whom all have^ to return." 

When the Persian had done mentioning these 
matters, the Hindu spoke, saying ; " The human race 
greatly exceeds the animal creation in the number of 
its tribes, and species, and individuals. For in the 
whole fourth, habitable part of the earth,^ there are 
nineteen thousand cities, wherein dwell various kinds 
of beings. For example, (there are) China, India, 
Sindh, Hejaz, Yemen, Abyssinia, Nejd, Egypt, Alex- 

^ Literally^ — " Since the return of all is to Him." 

■•^ Tlie Musalman believe that the world consists of one-fourth land and 
three-fourth's water. 



IKHWANU-S-SAFA. 225 

andria, Cyrene, Spain, Constantinople, Azurbaijan,^ 
Armenia, Syria, Greece, 'Irak,^ Badakhshan, Jurjan 
Jilan, Naishapiir, Karman, Kabul, Multan, Khura- 
san, Trans-Oxiana,^ Khwarazm,* Fargbana, and others, 
— thousands of cities and countries which are too 
numerous to be reckoned. And besides these cities, 
the jungles, and mountains, and islands, too, are in- 
habited by thousands of human beings. All differ in 
language, and colour, and manners, and dispositions, 
and religious belief, and in arts. God (may He be 
exalted) causes the sustenance of all to reach them, 
and keeps them under His protection. Now this 
excess of numbers, and diversity of circumstances, 
and variety of occupations and aims, all point to this ; 
viz., that man is superior to creatures of a different 
order, and takes precedence over all the other classes 
of the animal creation ; hence it is perceived that men 
are the lords, and that all the animals are their slaves. 
In addition to these, we possess other superior quali- 
ties, the description of which is of great length.'' 



' Azurbaijan is a province of Persia, of whicli Tabriz is tbe capital, 
corresponding witli the ancient Media. 

2 'Irak-i-'Arab ; i. e., Babylonia, or 'Irak-i-'Ajam ; i. e., Media. Badakh- 
shan is a country lying to the north of Afghanistan. Its capital is Balkh. 
Jurjan is the name of a city and province in Persia, Jilan (or Grilan) is 
the country to the south-west of the Caspian Sea Naishapur is a city in 
Khurarasan, or the ancient Bactriana, on the road to Meshed. 

'^ Literally, — " That which is beyond the river." 

•* Khwarazm, the ancient CJiorasmia^ lies along the banks of the Oxus, 
and extends to the Caspian Sea. Farghdna is a country in Turkistan. 

15 



226 IKHWANU-S-SAFA. 

The frog said to the king : " This man has mentioned 
the numerousness of mankind, and boasts of it. Were 
he to see the aquatic animals, and behold their shapes 
and forms, men would appear extremely few in his 
eyes, and the cities and countries, too, which he has 
mentioned, would be seen to be comparatively few. 
For in the whole fourth, habitable part of the earth, 
there are fourteen great seas, as the Mediterranean 
Sea, the Sea of Jurjan, the Red Sea, the Persian Gulf, 
the Sea of Sindh, the Indian Ocean, the China Sea, 
the Sea of Aral, the Western Ocean, the Eastern 
Ocean, the Northern Ocean, the Southern Ocean, the 
Ethiopic Sea, and the Afric Ocean. And there are 
five hundred small rivers, and two hundred large 
rivers ; such as the Oxus, the Tigris, the Euphrates, 
the Nile, &c., — the length of each of which varies 
from two hundred to two thousand miles. And as 
for the rest, the smaller and larger streams, and water- 
courses, and ponds, and reservoirs, in jungles and 
wastes, they cannot be counted ; and they are in- 
habited by thousands of kinds of aquatic animals, 
such as fishes, tortoises, crocodiles, porpoises, alliga- 
tors, &;c., which none but the most High God knows 
of, and can take count of. Some say that there are 
seven hundred classes of aquatic animals, exclusive of 
species and individuals ; and that the dwellers on dry 
land, — the wild animals, and beasts of prey, and qua- 
drupeds, &c., consist of five hundred classes, not 



IKHWANU-S-SAFA. 227 

reckoning species and individuals. Now these are all 
God's creatures and servants : for He, of His marvel- 
lous power, created all of them, and supplied them 
with sustenance ; and He ever preserves them from 
every trouble. No affair of theirs is concealed from 
Him. If this man would reflect, and attain to a 
knowledge of the classes of animals, it would be clear 
(to him) that the numerousness of men affords no 
ground for concluding that they are the lords and the 
animals the slaves." 



CHAPTER XXV. 

CONTAINING AN ACCOUNT OF THE WOELD OF SPIRITS. 

When the frog finislied this speech, a sage of the 
Genii said : " O ye assembly of men and animals ! 
Ye are ignorant of the multitudes of such of God's 
creatures as are spirits, composed of light, and totally 
unconnected with material bodies -.—Who are pure in- 
telligences, simple essences, and abide in the celestial 
orbs. Some of these — those who form the band of 
angels — are stationed in the vaults of heaven ; and 
some, who dwell in the space filled by the atmosphere, 
are the Genii, and the band of evil spirits. Now, did 
you possess any know^ledge of the vast numbers of 
these creatures, you would know that men and animals 
are as nothing compared with them. For the space 
of the atmosphere is ten times that of the land and 
water ; and the space of the ethereaP sphere again is 
ten times that of the atmosphere. Similarly the lunar 

1 In so translating Jcura-i-falaTc, I am guided by the Ai*abic, wliicli has, 
^'■hurattCl asir-al aszr (6 al6i)p) — is the ethereal sphere j the Urdu should, 
I thiuk, have been Icurd-i-dtish. 



IKHWANU-S-SAFA. 229 

sphere^ is ten times as large as all the other spheres. 
In short every higher sphere bears this very propor- 
tion to the sphere (next) beneath it. Now all these 
spheres are filled with spiritual beings ; not a span of 
space is there but what is occupied by spirits who 
dwell therein ; as the Prophet (whom God bless and 
save) has declared, saying : — ' There is not a span of 
space in all the seven heavens but what is filled by 
angels who are standing and bowing and prostrating 
themselves in adoration of God.' So then, O men ! 
were you to behold their multitudes, you would know 
that your peoples were of no account in comparison 
with them. And your (boast of) numbers and multi- 
tudes does not afford a proof of your being the lords 
and all others your slaves. For* all are God's creatures 
and subjects ; some (of whom) He has made subject 
to, or dependent on, others. In short, He, of His 
perfect wisdom, sent forth His regulating decrees as 
He saw fit ; and in every condition praise and thank- 
fulness are due to Him." 

When the sage of the Genii ceased speaking, the 
king said to the men : " The animals have replied to 
you on those matters in which you glory ; now, if you 
have anything else to say, speak." The orator of 
Hejaz spoke, saying : — " We possess other superior 
gifts, which show that we are the lords and the 

^ The first, or lowest, of the seven heavens, according to Moliammedau 
opinion. 

^ The word kyunhi should be hdlki to agree with the original. 



230 IKHWANU-S-SAFA. 

animals the slaves." " Mention them/' said the king. 
He pursued thus : " The Most High God has promised 
us many blessings ; to rise from the grave ; to spread 
over the face of the whole earth :^ the reckoning of 
the great day ; to pass over the strait bridge of 
Essirat; to enter Paradise — the garden, the garden 
of delight, the garden of eternity, the garden of Eden, 
the garden of rest ; the mansion of peace, the mansion 
of rest, the mansion of perpetual abode, and the man- 
sion of the godly ; the Tuba4ree f the fount of Sal- 
sabil;^ rivers of wine, and of milk, and of honey,* 
and of water ; lofty edifices ; the being coupled with 
gazelle-eyed girls of Paradise ; the being near to God ; 
and many other blessings besides these, (all of) which 
are mentioned in the Koran, has the Most High God 
appointed for us. Whence can the animals obtain 
these ? This is a proof that we are the lords and the 
animals our slaves. In addition to these blessings 
and excellent gifts, we possess other eminent pro- 
perties, which I have not mentioned." 

The representative of the birds, the nightingale, 

' This is utterly unlike the original, and is, in fact, nonsense. The 
words la^s^ mushur al Jcuruju min al kabri (all meaning the same thing ; 
viz., rising from the dead,) here occur in the original. The Maulavi must 
have taken the second of these words to signify the same thing as mun- 
tashir Tiona. The Urdu should have been marne hi hcCd titTind aur zindd 
Tiond aur Jcahr se nikalnd. 

^ The tuba is a tree in Paradise, the fruit of which is supposed to be 
most delicious. 

' Salsalll signifies " water which flows gently and pleasantly down the 
throat." 

* See the Koran ; chap, xlvii. (Mohammed) verses 16, 17. 



IKHWANU-S-SAFA. 231 

spoke, and said : " As the Most High God has pro- 
mised you good, so He has threatened you with evil 
for your punishment. For example, the affliction of 
the grave ; the examination by Munkir^ and Nakir ; 
the terrors of the judgment day ; the strict and severe 
reckoning ; the being cast into the infernal pit f the 
torments of Gehenna, of Jahim, of Sakar, of Laza, of 
Sair, of Hutama, and of Hawiya ; the wearing shirts 
of liquid pitch ; the drinking of the fetid humours 
which flow from the damned ;^ the eating of the tree 
Zakum ;* the dwelhng near the terrible lord of Hell ; 
the being bound in torments in the vicinity of devils, 
— all these are appointed for you. And besides these, 
there are many other torments and afflictions which 
are mentioned in the Koran. Now we are free from 
these. As He has promised us no rewards, so He 
has not threatened us with tormenting punishments. 
We are satisfied with, and grateful for, God's decrees. 

1 " The Muslims believe in the examination of the dead in the sepulchre 
by two angels, called MunMr and IfaMr, of terrible aspect, who will cause 
the body (to which the soul shall, for the time, be re-united,) to sit up- 
right in the grave, and will question the deceased respecting his faith. 
The wicked they will severely torture, but the good they will not hurt." 
— Lane's Modem Egyptians, chap. iii. 

2 The words in the Arabic are " an nairdn" " the Jires." Hell, hke 
heaven and earth, is supposed by the Muslims to consist of seven stages, 
one beneath another, and each hotter than the one above it. Jahannam is 
both the general name for hell, and the particular name for its first stage. 
Jahlm is the second stage, and so on, to Miolya, the nethermost hell. 

3 See the Koran ; chap. Ixix. (The Inevitable) verse 36. 

'^ Zakum is a tree in the bottom of hell, of which the fruit is as though 
it were the heads of devils, or of terrible serpents. 



232 IKHWANU-S-SAFA. 

From no deed of ours shall we derive either gain or 
loss. And so we and you are on a par as regards 
arguments. You possess no pre-eminence over us." 

The Hejazi said : " How are we and you on a par ? 
For, in any case, we shall endure for ever. Should we 
have obeyed God, then we shall dwell in the company 
of the prophets and saints ; and associate with those 
who are blessed, sound in faith, virtuous, just, pillars 
of the faith, devout, pious, righteous, and God- 
perceiving. These are those who resemble the 
cherubim; for they strive to excel in all virtuous 
deeds, and long to meet their Lord. They turn to 
God with their lives and possessions, and put their 
trust in Him alone, and petition Him, and from Him 
alone hope (for favour and mercy) ; and His wrath it 
is that they dread. And if we be sinners, and obey 
Him not, even then we shall be saved by the inter- 
cession of the prophets ; especially through the inter- 
cession of the true prophet, the apostle concerning 
whom there is no doubt, the lord of the apostles, the 
last of the prophets, Mohammad Mustafa (may God 
bless and save him) will all sinners among us obtain 
remission of sins, and thereafter dwell in the Garden 
of Paradise for ever, in the company of gazelle-eyed 
damsels and beautiful youths ; while the angels will 
say to us : ' Peace be upon you ; rejoice^ and enter 

* See the Koran, chap, xxxix. (The Prophets) verse 73. The Maulavi's 
rendering of the Arabic iihtum is incorrect. It is not the Imperative Mood ; 



IKHWANU-S-SAFA. 233 

Paradise, and abide therein for ever.* Whereas, as 
many tribes of you animals as there are, all are 
excluded from these blessings. For, after you quit 
this world, you will be annihilated ; neither name nor 
trace of you will remain. ' 

As soon as they heard these words, all the deputies 
of the animals and the sages of the Genii exclaimed : 
" Now, you have mentioned what is true, and brought 
forward a substantial argument ! Such matters as 
these are worth glorying in. But now, mention this : 
of what kind are the habits and excellences, or virtues, 
of those who possess these attributes and praiseworthy 
qualities ? Give a minute account of them, if ye are 
acquainted with them." 

All the men were silent for a moment, reflecting : 
none of them could give the description. After an 
instant, a virtuous and devout man said : '* Oh, just 
king ! when the truth of man's claim has been made 
evident before you ; and it has also been perceived 
that among them is a band of men who dwell nearest 
to God ; who possess praiseworthy qualities, pure and 
angelic morals, just and holy characters ; whose cir- 
cumstances are so wonderfully strange, that the 
tongue is unable to describe them, and the under- 
standing too feeble to thoroughly comprehend their 
attributes; — the sounding of whose praises all ex- 

tum pdTclze aur khwush ho would, I think, be a very close translation of 
tlie phrase. Sale translates it : " Ye have been virtuous. " 

16 



234 IKHWANU-S-SAFA, 

horters and preachers unceasinglj pursue their whole 
Hfe long, and yet do not attain to a thorough and 
adequate knowledge thereof: (when these facts) oh, 
just king ! (have come out clearly) what do you decree 
in the case of these poor men, whose slaves these 
animals are?" The king decreed that all the animals 
should remain subject to mankind, and obedient to 
their commands. The animals, too, accepted this 
decision, and were satisfied, and all returned from 
thence in peace and safety. 



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